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Wyszukujesz frazę "defender of the Church" wg kryterium: Wszystkie pola

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    Tytuł:
    Митрополит Киприан – защитник Православной Церкви в Восточной Европе в конце XIV – начале XV веков
    Metropolitan Cyprian – the defender of the Orthodox Church in the Eastern Europe at the end of the XIV and beginning of the XV century
    Autorzy:
    Бочек, Павел
    Powiązania:
    https://bibliotekanauki.pl/articles/2171223.pdf
    Data publikacji:
    2014
    Wydawca:
    Akademia Supraska
    Tematy:
    Литва
    Русь
    Россия
    Польша
    Вильнюс
    Москва
    Константинополь
    Православная церковь
    монастыри
    церковная уния
    Ольгерд Гедиминович
    Киприан митр.
    Димитрий Донской
    Opis:
    Metropolitan Cyprian, of Bulgarian origin, formed in the spirituality of hesychasm, was sent by the patriarch of Constantinople Philotheus in 1371 to Eastern Europe, still as a simple monk in order to negotiate between grand duke Algirdas, metropolitan of all Russia Alexis and grand duke of Moscow Dimitri. His principal aim was to prevent the Kievan metropoly from being divided into three parts – Polish-Halychian, Lithuanian and Muscovite. He managed to gain the trust of grand duke Algirdas and metropolitan Alexis – preventing the first from conversion into Catholicism and helping the latter in his pastoral duties. As a result he was ordained metropolitan of Kievan Russia and Lithuania in 1375. Due to political issues metropolitan Cyprian was not able to unite under the same jurisdiction equally the Muscovite part of the metropoly. Grand duke Dimitri, claming his independence from the patriarch of Constantinople, named his own candidate for metropolitan of Moscow which was eventually approved many years later by patriarch of Constantinople Macarius. All his life long metropolitan Cyprian strived to maintain a political and ecclesiastical balance and peace between the rival parties, aiming to create a kind of Church Union in the Eastern Europe though the sources are not clear whether it meant union among the Orthodox in the region or kind of union with Roman Catholics. The hierarch established the role of Kievan metropolitan as a kind of Eastern European “ecumenical” metropolitan that could be effective and respected partner of grand dukes and Polish king as well as of patriarch of Constantinople.
    Źródło:
    Latopisy Akademii Supraskiej; 2014, Synody Cerkwi Prawosławnej w I Rzeczypospolitej, 5; 57-70
    2082-9299
    Pojawia się w:
    Latopisy Akademii Supraskiej
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Pasterz Kościoła w Polsce, obrońca narodu…
    The Shepard of the Church in Poland, the nation defender…
    Autorzy:
    Poniński, Antoni
    Powiązania:
    https://bibliotekanauki.pl/articles/2233686.pdf
    Data publikacji:
    2022-10-15
    Wydawca:
    Teologiczne Towarzystwo Naukowe Wyższego Seminarium Duchownego we Włocławku
    Tematy:
    Cardinal Stefan Wyszyński
    the Church in post-war Poland
    Władysław Gomułka
    Edward Gierek
    „Solidarność”
    kard. Stefan Wyszyński
    Kościół w Polsce powojennej
    Opis:
    Bogactwo osobowości i dokonań kard. Stefana Wyszyńskiego jako Prymasa Polski nie da się zawrzeć w jednym określeniu. Zakresy jego działań na różnych płaszczyznach – odpowiedzialnego za Kościół w Polsce, orędownika narodu, wyraziciela i obrońcy potrzeb społecznych, krytycznego, gdyż zatroskanego o pozycję Polski, wobec polityki wewnętrznej i zagranicznej władz polskich – przenikały się i uzupełniały w sprawowaniu urzędu prymasa. Osobiste przymioty intelektualne i duchowe w sposób szczególny rozwinęły się w atmosferze wiary i poczuciu odpowiedzialności wobec Boga. Inicjatywy religijne przez niego inspirowane już w swoim założeniu miały służyć dobru społeczeństwa i państwa. W swojej działalności kierował się stale poczuciem misji religijnej, odpowiedzialnością za losy ojczyzny, prymatem prawdy i dobra społecznego, a troską o zbawienie obejmował także niewierzących i swoich przeciwników.
    The richness of personality and achievements of Cardinal Stefan Wyszyński as a Cardinal Primate of Poland cannot be include in one term. The ranges of his activities on various fields, as a man responsible for the Church in Poland, nation’s advocate, spokesman and defender of social needs, judgmental against the domestic and foreign policy of the Polish authorities (because he was careful about Poland’s position), permeated and were complementary for each other during the time he was a Cardinal Primate. Personal intellectual and spiritual features developed in an atmosphere of faith and sense of responsibility towards God. Religious initiatives inspired by him was to serve the good of society and country. In his activities, Cardinal used the sense of religious mission, responsibility for the fates of homeland, primacy of truth and social good. He also take good care of non-believers and his opponents’ salvation.
    Źródło:
    Studia Włocławskie; 2022, 24; 522-542
    1506-5316
    2449-8777
    Pojawia się w:
    Studia Włocławskie
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Nagrobek Branickich i kaplica św. Stanisława Kostki. Obrońcy Rzeczypospolitej przed „Pohańcem” w kościele jezuitów w Krakowie
    The Branickis’ Tomb and the Chapel of St. Stanislaus Kostka, the Defender of Poland Against „the Pagan” in the Jezuit Church in Cracow
    Autorzy:
    Nieciecki, Jan
    Powiązania:
    https://bibliotekanauki.pl/articles/1954609.pdf
    Data publikacji:
    2002
    Wydawca:
    Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
    Opis:
    In the post-Jesuit St Peter and St Paul church in Cracow the eastern wall of the transept’s southern arm is filled with the magnificent tombstone of the Branicki family (the coat of arms – Gryf): of Jan Klemens, the Crown Court Marshal (died in 1673), his wife, Aleksandra Katarzyna née Czarniecka (died in 1698), and their son, Stefan Mikołaj, the Podlasie Voivode (died in 1709) and his wife, Katarzyna Scholastyka née Sapieha (died in 1720) (Fig. 1). The tombstone forms a big wall painting surrounded with portraits of the dead that is placed under the portal over the entrance to the chapel situated beside it. The painting shows a fragment of a battle, with the commander leading the soldiers for the fight against the Turks in the foreground. Over the battle the Virgin Mary with Infant Jesus are hovering on a cloud; in front of them a young priest in kneeling, pointing with his hand to the fighting ones (Fig. 2). The painting in the tombstone has raised the researchers’ interest for a long time – they have tried to find out which battle is presented in it. From the middle of the 19th century the opinion prevailed that the painting presents the victory gained by Jan Sobieski, then still a hetman, over the Turks at Chocim in 1673. Identification of the painting with another big picture (known from mentions in archival sources) probably contributed to this opinion. The picture was an easel one and it was hung on the same transept arm; it also showed the battle against the Turks at Chocim, but the one in 1621; it was offered for the church by King Jan III in 1676. With time opinions appeared that in the tombstone painting the battle against the Cossacks and Tartars at Beresteczko in 1651 was presented, then – the battle against the Turks and Tartars at Lvov at 1675, and finally (quite recently), that it was the battle of Vienna against the Turks in 1683. The painting undoubtedly presents the Vienna victory of 1683. This is proven by: the numerous borrowings from Martino Altomonte’s The Relief of Vienna from the parish church in Ż ółkiew (1696) (Fig. 3) (among them ones so significant for identification of the contents as the figure of King Jan Sobieski and a panoramic view of Vienna) and participation of Stefan Mikołaj Branicki (the initiator of raising the monument) in the battle of Vienna. However, the question remains unanswered, why in the presentation of the battle the figure of St Stanisław Kostka appeared. The victories of Chocim in 1621 and 1673 were generally attributed to his advocacy; but not the one of Vienna. In order to answer the question we can try to show that Jan III Sobieski attributed all his victories to the intercession of that saint; however, the proper explanation should be looked for in another way – we have to find out about the circumstances in which the tombstone was raised. In the second half of the 17th century the Branickis changed the burial place of the members of their family to the St Peter and St Paul church in Cracow (earlier they were buried: first in the church in Ruszcza, then in the chapels that they had founded – in the church in Niepołomice, in the Franciscan monastery in Che˛ciny, in the Tarnów collegiate and in Jasna Góra in Cze˛stochowa). The reasons for the choice of the Jesuit church were probably: its magnificence and the fact that it was situated in the capital city of Cracow, which suited the ambitions of the family that had recently gained the status of magnates as well as the numerous ties the Branickis had with the Jesuit order – they were the benefactors of their Cracow home and Jan Klemens’s brother reached the dignity of the provincial in that order. In the church where the bodies of his parents rested Stefan Mikołaj Branicki decided to raise ‘a rich and ornate tombstone for his father, mother, wife and successors’; and, certainly, for himself. At the time when the plans for raising the Branicki family monument were ripening, the Cracow Jesuits started preparations for honouring St Stanisław Kostka whose canonization (he still was blessed only) was expected from 1714. An occasion arose to decorate the Saint’s chapel (formed by the southern arm of the transept) using the money from the founders of the monument. The ideological programme of the tombstone had to be drawn up that would connect in the proper way St Stanisław Kostka’s glory with the glory of the Branicki family. Since in the chapel there was already an altar with a picture showing the Saint’s Vienna vision (Mary with Infant Jesus appeared there to the young Jesuit in 1566; Fig. 4), and on one of the side walls the mentioned picture of the 1621 battle of Chocim was hanging (with the same saint, also kneeling before the Madonna with Child), the Branickis were allowed to place the tombstone on the eastern wall of the chapel that was very well seen from the nave and from the row of chapels. In the tombstone the painting showing the famous victory at Vienna in 1683 would be exposed (also with St Stanisław and the Madonna with Jesus), forming in this way a pendant for the painting with the battle of Chocim and, to a lesser degree, for the painting in the altar. In a tombstone situated in this way its lower part would turn into a portal leading to the chapel of the Holy Relics in which a special place would be taken by St Stanisław Kostka’s head and rib. The Branickis surely had nothing against such honours for the Polish tutelary saint – in the battle of Vienna Stefan Mikołaj took part (he is shown in the painting immediately behind Sobieski, holding a banner with his coat of arms – Gryf; this figure may be compared with the portrait in the tombstone; Fig. 5), and his son, Jan Klemens (the hetman), who completed erecting the monument, celebrated St Stanisław Kostka (he founded his altar in the Tyczyn church). It was not then accidental that the tombstone was completed in the middle of 1725, half a year before Stanisław Kostka was canonized.
    Źródło:
    Roczniki Humanistyczne; 2002, 50, 4 Special Issue; 475-505
    0035-7707
    Pojawia się w:
    Roczniki Humanistyczne
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    The Idea of defensio ecclesiae and its Resonances in Earlier Medieval Poland (X/XIth-XIIIth Century) (Reconnaissance)
    Koncepcja defensio ecclesiae i jej echa w Polsce wcześniejszego średniowiecza (X/XI-XIII wiek)
    Autorzy:
    Kotecki, Radosław
    Powiązania:
    https://bibliotekanauki.pl/articles/31339848.pdf
    Data publikacji:
    2012
    Wydawca:
    Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
    Tematy:
    defensio ecclesiae
    defensor ecclesiae
    advocatus ecclesiae
    obrona Kościoła
    obrońca Kościoła
    ideologia władzy
    Piastowie
    defense of the Church
    protcction of the Church
    defender of the Church
    patronate
    ideology of power
    Piasts
    Opis:
    Treść artykułu koncentruje się wokół słabo rozpoznanego zagadnienia obowiązku obrony Kościoła (defensio ecclesiae) przez władzę świecką w średniowiecznej Europie. W artykule skupiono się przede wszystkim na ideologicznej i prawnej stronie owego wymogu oraz wskazano jego ewolucję od czasów wczesnokarolińskich poprzez okresy późnokaroliński i postkaroliński, aż po dobę, w której popularność zyskały hasła reformy papieskiej zwanej gregoriańską. Poprzez przyjęcie szerokiej perspektywy chronologicznej możliwym było uchwycenie przemian, jakie dokonywały się interpretacji obowiązku defensio ecclesiae. Redefinicja następowała głównie za sprawą samego Kościoła, z przywileju dającego panującym sakralną legitymizację dzierżonej władzy i szerokie kompetencje zwierzchności nad instytucjami kościelnymi w duchu Eigenkirche, do obowiązku, z którego poszczególni monarchowie byli rozliczani przez sam Kościół. W artykule wskazano także po raz pierwszy w historiografii na możliwość recepcji zadania defensio ecclesiae na dworze piastowskim w okresie wcześniejszego średniowiecza (X-X111 w.). Odrzucono dawną teorię najpełniej sformułowaną przez Władysława Abrahama i popartą przez Gerarda Labudę, iż termin „obrońca kościoła” w brzmieniu advocatus ecclesiae, jaki spotykamy Kronice Galla Anonima, oznaczał de facto urząd dzierżony przez kolejnych przedstawicieli dynastii. Piastowie jako ród o wysokich aspiracjach politycznych sięgali natomiast po defensio ecclesiae, jako jedno z wielu narzędzi chrześcijańskiego instrumentarium władzy monarszej. W wiekach XII i XIII wraz z postępowaniem defragmentacji politycznej kraju oraz recepcją reformy gregoriańskiej przez Kościół polski idea defensio ecclesiae straciła na popularności, choć pewne jej elementy trwały i uwidaczniały się choćby w promowanej przez Kościół „instytucji” brachium seculare. Ostatecznie w XIII stuleciu obrońcami Kościoła tytułować zaczęli się polscy biskupi przywiązujący znacząca wagę do niezależności swych lokalnych kościołów i integralności własności kościelnej swych diecezji.
    Źródło:
    Roczniki Historii Kościoła; 2012, 4; 51-84
    2080-8526
    Pojawia się w:
    Roczniki Historii Kościoła
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Obrońca Wiary - topos hagiograficzny w Cerkwi prawosławnej
    Defender of the Faith – hagiography’s topos in the Orthodox Church
    Autorzy:
    Dżega, Michał
    Powiązania:
    https://bibliotekanauki.pl/articles/420324.pdf
    Data publikacji:
    2013
    Wydawca:
    Uniwersytet w Białymstoku. Wydawnictwo Uniwersytetu w Białymstoku
    Tematy:
    Obrońcy Wiary
    Ortodoksja
    Święte Nieposłuszeństwo
    Święta Pycha
    Święta Doskonałość
    ŚwiętaGorliwość
    Święci Ojcowie-Hierarchowie
    Męczennicy
    Mnisi
    Chrystusowa Pokora
    Diabelska Pokora
    Smiriennomúdrije
    Defender of the Faith
    Orthodoxy
    Holy Insubordination
    Holy Pride
    Holy Perfection
    Holy Zeal
    Holy Fathers-Hierarchs
    Martyrs
    Monks
    Christ’s Humility
    Devil’s Humility
    Opis:
    In this article, the author wanted to show the specific for Orthodoxy – topos Her defender. As demonstratedby this topos is universal for any kind of holiness. Starting from the Martyrs ending the Hierarchs and Ascetics, inthe Orthodox Church, there is a never-ending battle for Purity of the Faith in Christ. In this paper author have shown thethree main determinants for the Fight of Faith: 1) Holy Zeal, 2) Holy Pride and 3) Holy Insubordination. To confirm histhesis the author gives some examples from the history of the Eastern Orthodox Church. At the same time author usingthe patristic and liturgical texts.
    Źródło:
    ELPIS; 2013, 15; 187-206
    1508-7719
    Pojawia się w:
    ELPIS
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Cardinal Stefan Wyszynski as the defender of truth, freedom and justice in the period of communist enslavement of Poland
    Autorzy:
    Buczek, Jerzy
    Powiązania:
    https://bibliotekanauki.pl/articles/512022.pdf
    Data publikacji:
    2018
    Wydawca:
    Uniwersytet Kardynała Stefana Wyszyńskiego w Warszawie
    Tematy:
    Wyszyński
    primate
    man
    human person
    family
    nation
    state
    church
    truth
    dignity
    freedom
    justice
    love
    defender
    personal dimension
    rights and duties
    Opis:
    Cardinal Wyszyński was a defender of every individual, family, nation and Church during the time of communist enslavement of Poland. He was an ardent defender of the truth with regard to human being and its dignity, he constantly emphasized the significance of respecting basic rights and obligations of men, and strongly demanded the observance of these rights when the state violated them. Furthermore, he was radical defender of the freedom of human persons, families, nation and the Church, indicating that only in freedom can they truly develop and fulfill their vocation and goals. He constantly reminded us of the need for justice made in the spirit of love with regard to every individual, family and nation. He clearly defined the tasks and duties of the state and the Church in relation to every human person that should be regarded as the highest value in the world, as well as towards families that are to be considered the cradle of the nation, and towards the nation that he regarded as a family of families sui generis. Additionaly he emphasized that the Church has a unique role to perform in relation to these communities, bringing into their existence not only the supernatural dimension, sanctifying God’s grace, salvation, but also the natural dimension consisting in the care of the Church for the national raison d’etat. Last but not least, in his view, the Church must be free and independent in its activities to be able to perform its religious and social role properly. The Primate indicated the need for cooperation between the state and the Church for the benefit of man, family and nation. When the communist state did not fulfill its role and acted against the rights of citizens, especially believers, against families and nation, he radically opposed these actions, demanding respect for dignity, rights, truth, freedom and justice with regard to every human person, family and family of families – that is the nation.
    Źródło:
    Studia Theologica Varsaviensia; 2018, 56, 2; 121-144
    0585-5594
    Pojawia się w:
    Studia Theologica Varsaviensia
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
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