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Wyświetlanie 1-15 z 644
Tytuł:
Jeszcze o bieszczadzkim skansenie cerkiewnym (Głos w dyskusji)
SOME SUPPLEMENTARY REMARKS TO THE PROBLEM OF THE SKANSEN OPEN-AIR MUSEUM OF ANCIENT ORTHODOX UNIATE CHURCHES IN THE BIESZCZADY AREA
Autorzy:
Bata, Artur
Powiązania:
https://bibliotekanauki.pl/articles/537078.pdf
Data publikacji:
1970
Wydawca:
Narodowy Instytut Dziedzictwa
Tematy:
bieszczadzki skansen cerkiewny
skansen
cerkwie w Macedonii
Opis:
The author makes comments on the article by R. Brykowski published on pages 134 — 143 ,in „Ochrona Zabytków”, iss. 2, 1969 and shares the opinion that such an open-air collection of ancient orthodox uniate churches as suggested by R. Brykowski would be much more attractive version with regard to their ingenious beauty. However, the version suggested involves substantially higher cost of maintenance. According to the author’s viewpoint this problem could be solved basing on example furnished by Macedonia where architectural monuments are being closely linked with the tourist and recreational building complexes.
Źródło:
Ochrona Zabytków; 1970, 1; 51-52
0029-8247
Pojawia się w:
Ochrona Zabytków
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Budowa techniczna XVII-wiecznych malowideł ściennych w cerkwi św. Jerzego w Wielkim Tyrnowie (Bułgaria)
THE STRUCTURE OF THE 17TH CENTURY MURAL PAINTINGS IN ST. GEORGE ORTHODOX CHURCH AT WELIKO TURNOVO, BULGARIA
Autorzy:
Brochwicz, Zbigniew
Dymitrowa Wałkowa, Mładost
Powiązania:
https://bibliotekanauki.pl/articles/539538.pdf
Data publikacji:
1972
Wydawca:
Narodowy Instytut Dziedzictwa
Tematy:
cerkiew św. Jerzego w Wielkim Tyrnowie
malowidła w cerkwi w Nowym Tyrnowie
Wielkie Tyrnowo
Wielka Panagia
Gody w Kanie Galilejskiej
hydroksyprolina
analiza mikrometryczna
spoiwo węglanowe
Opis:
The su b je c t of in v e stig a tio n s discussed by th e a u th o r a re fo rm in g th e 17th c e n tu ry m u ra l p a in tin g s in St. G eorge o rth o d o x ch u rch a t Turnovo, Bulgaria. As a re s u lt o f d e ta iled e x am in a tio n s th e s tru c tu r e of p a in tings p re s e n t in naos and n a rth e x has b een s e ttled as w e ll a s th a t of th e p a in tin g s in an aisle connecting th e b o th p a rts of th is sa c red building. The p a in tin g s w e re ex e cu ted on th e d ry p la s te r by th e use of a m ix ed g lu e -tem p e ra te ch n iq u e . As th e b inder, fin a lly id e n tifie d by p a p e r ch rom a to g rap h y , was used the m ix tu r e of g lu tin glue an d egg yolk emulsion. In th e p a in te d p o rtio n s of h um a n fle sh and o th e r a re a s th e y e llow coloured p re -p a in te d lay e rs have been found, c o n ta in in g th e same b in d e r as th e p a in te d lay e r p ro p e r. In th e rem a in in g p o rtio n s of polychromy th e p a in te d la y e r was laid d ire c tly on p la ste r. Th e p a le tte of pigm en ts u sed can be d escrib ed as one r a th e r limited . Within th is p a le tte a re p rev a ilin g th e e a r th p igm en ts lik e ochres, iron red s and g re en e a rth . The ra n g e of a rtific ia l pigm en ts is re p re s en te d by p lum b o -p lum b ic oxide P b 3C>4. In add itio n , th e m a la ch ite g re en C uC 0 3*Cu(0H)2 was sp o rad ic a lly en c o u n te re d b u t in all in stan c e s as an a dm ix tu re to o th e r pigments. As th e w h ite colour th e lime w h ite C aC 0 3 w a s used an d th e only id en tified black colour w a s p re p a re d from ch a rre d wood. Th e p a in tin g s in naos an d n a rth e x a re m a rk ed ly d iffe rin g as to th e ir ch a ra c te r. The firs t of th em a re m u ch d a rk e r , more “s a tu r a te d ” w ith colour, much m o re re s is ta n t to th e a c tio n of w a te r an d th u s b e tte r p re s e rv e d w h e re a s th e la tte r a re lig h te r, have the p a s te l tone, a re re a d ily w a sh ab le an d by f a r more d amag ed . The above fe a tu re s may be considered as an ev id en c e th a t th e p a in tin g s in n a rth e x co n ta in a th in n e r b in d e r. As th e su p p o rt fo r p a in tin g s th e d o u b le -la y e r lim e - c a rb o n a te p la s te rs were used, v e ry ty p ic a l as to th e ir s tru c tu r e d e riv ed from trad itio n s of th e B y z an tin e p a in tin g school. In th e bottom p la s te r la y e rs as a fille r h a s b een found a k in d of no m o re p re c ise ly id en tified s traw (11—14 p e r cent) wh ile in th ose n e a re r to th e su rfa c e th e cu t flax fib re s (3 to 8 p e r cent). Th e lime b in d e r h a s been found in n e a rly th e same am o u n ts b oth in bottom lay e rs (58 up to 67 p e r cent) an d in u p p e r lay e rs (71 to 72 p e r cent). As th e basic fille r, however, m ic ro -c ry sta llin e fra gm e n ts were fo u n d in am o u n ts not exceeding 20 p e r cent. The san d g ra in s a re p re s e n t in q u ite negligible q u a n titie s (ab o u t 1 p e r cent) and, sim ila rly to p o tte ry fra gm e n ts an d ch arcoal, th e y should be co n sid e red as r a th e r co n tam in a tio n s only. The p resen ce of c h rom a - to g ra p h ic a lly id en tified sta rc h m a tte r (flour) has also been sta ted in p la ste rs. In ad d itio n to technological ex am in a tio n s a n um b e r of te s ts to re c o n s tru c t th e b in d e r w e re c a rrie d o u t w ith th e aim to d e te rm in e its p ro p e rtie s an d also th e ap p lic ab ility from th e p a in te r ’s p o in t of view. The o th e r a im of th e se in v e stig a tio n s consisted in confirm in g of re su lts a chieved and d e te rm in in g w h e th e r th e b in d e r m ix ed in th is m a n n e r could, in fa c t, be used fo r th e ex e cu tio n of p a in tin g s in St. George o rth o d o x church. F o r th e te s ts a m ix tu re of liq u id ified g lu tin g lue (gelatine) and th e egg yolk was used. The glu tin g lu e was liq u ified by mean s of a sm a ll q u a n tity of lime p a ste in w a rm condition. Du rin g th e te s ts v a rio u s p ro p o rtio n s of th e a fo re -m en tio n ed b in d e rs we re app lied . The re su lts of th e se in v e stig a tio n s h av e p ro v ed s a tis fa c to ry an d mo re still th ey e n tire ly confirm ed th e po ssib ility th a t n am e ly such a b in d e r has been ap p lied in th e 17th c e n tu ry p a in tin g s in St. George o rth o d o x ch u rch a t Turnovo.
Źródło:
Ochrona Zabytków; 1972, 3; 143-159
0029-8247
Pojawia się w:
Ochrona Zabytków
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
W sprawie zabytkowej drewnianej architektury cerkiewnej powiatu Tomaszów Lubelski
ON THE NEED OF PRESERVING THE HISTORICAL ORTHODOX CHURCHES IN TOMASZOW LUBELSKI DISTRICT (POLAND)
Autorzy:
Brykowski, Ryszard
Powiązania:
https://bibliotekanauki.pl/articles/536150.pdf
Data publikacji:
1972
Wydawca:
Narodowy Instytut Dziedzictwa
Tematy:
drewniana architektura cerkiewna
cerkwie woj. rzeszowskiego
cerkiew w Korczminie
cerkiew Michała Archanioła w Wierzbicy
dzwonnica cerkiewna w Machnowie
cerkwie pow. Tomaszów Lubelski
Opis:
This article was prepared as a result of field surveys carried out in the years 1970—1971 as a part of work on documentation of the wood sacred buildings which is conducted by the Institute of Art of the Polish Academy of Sciences and is supplemented by data taken from the “Catalogue of Monuments of Art in Poland” which were collected in 1954—1955. The author points to the deplorable state of preservation of the orthodox churches in territories of the Lublin and Rzeszów Voivodships. These objects, already considerably damaged by natural wear and entirely deprived of protection are very fastly turning into ruins. It may be expected that within a relatively short period of time, unless suitable measures will be taken, it will come to a total disappearing of objects belonging to this category of wood-constructed buildings. The data characterizing the number of orthodox churches in the first post-war years, when confronted with those pertaining to the actual state are best illustrating this disastrous situation. As an excellent annex to the article may be regarded the attached “Description of the wood-constructed orthodox churches and belfries that are endangered or have been demolished in Tomaszów Lubelski District”. In his attempt to find an answer to the question what should be done to stop the disappearance of the wood-constructed sacred buildings in this country the author puts forward a proposal that the most representative objects should be transferred to open-air museums of wood building. In addition, he is of opinion that the problem deserves to be popularized among both local authorities and communities. One form of their protection and preservation could consist in their adaptation to modern requirements or their overhanding to administration of the Roman Catholic Church, of schools etc. For objects whose preserving has already become impossible should be prepared a full documentation in form of inventorying surveys, drawings and photographs, thus allowing to obtain the only means forming an evidence of their existence. Such measures, however, are to be considered as the last extremity. It must be borne in mind that every historical monument being a specimen of cultural property and a witness of the past periods of the Polish culture should be preserved at any cost for the forthcoming generations.
Źródło:
Ochrona Zabytków; 1972, 4; 276-285
0029-8247
Pojawia się w:
Ochrona Zabytków
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Odkrycie malowideł ściennych w cerkwi "Spasa na Bieriestowie" w Kijowie
THE DISCOVERING OÇ MURAL PAINTINGS IN THE ORTHODOX CHURCH OF „SPAS NA BERESTOV YE” (THE SAVIOUR CHURCH AT BERESTOVO), KIEV, USSR
Autorzy:
Babiuk, Włodzimierz
Kolada, Jurij
Powiązania:
https://bibliotekanauki.pl/articles/535149.pdf
Data publikacji:
1973
Wydawca:
Narodowy Instytut Dziedzictwa
Tematy:
cerkiew „Spasa na Bieriestowie”
malowidła ścienne w cerkwi w Kijowie
cerkiew p.w. Zbawiciela w Kijowie
fresk „Obfity połów ryb”
Opis:
Th e au th o rs giving a sh o rt h is to ric a l su rv ey of th e o rth o d o x ch u rc h of th e S a v io u r in Kiev supply a d e sc rip tio n of an a c c id e n ta l discovery of m ed iev a l m u ra ls d u rin g th e re p a irs m ad e in th e beg in n in g s of th e p re s e n t c en tu ry . The th e n discovered m u ra l p a in tin g s w e re su b je c ted to co n se rv a tio n a lre ad y d u rin g th e p e riod b e tw e en th e tw o w o rld w a rs, h owever, it was only in 1970 th a t a sy s tem a tic course of re s to ra tio n a n d co n se rv a tin g tr e a tm e n ts h av e b e en s ta rte d . The sou n d in g in v e s tig a tio n s allowed to sta te th a t th e tw e lf th -c e n tu ry frescoes a re covered by a p a in te d laye r coming from th e 17 th -cen tu ry th e a re a of w h ich ran g e s to some 100 m2. Towa rd th e end of 1971 a b o u t o n e -fifth p a r t of th e s e v e n te e n th -c e n tu ry frescoes w a s removed an d re lin e d onto new support. The th u s d iscovered p ic to ria l composition of sa c red c h a ra c te r p re s e n ts th e scene of „A b u n d an t Fish H a rv e s t”. T h ough th e a u th o rs give an ex h a u s tiv e de sc rip tio n of those m ed iev a l p a in tings th e y do not supply any in fo rm a tio n w ith re g a rd to me th o d s ap p lied in co n se rv a tio n of th e old R u th e n ia n p a in tin g s . The w o rk s a re still in th e course. Th e se v e n te e n th -c e n tu ry frescoes th a t a re cu t off from th e p la s te r lay e r an d tr a n s fe r re d onto th e n ew su p p o rt a re tem p o ra rily e x h ib ite d in po rch of th e S a v io u r’s o rth o d o x ch u rch , Kiev.
Źródło:
Ochrona Zabytków; 1973, 1; 62-65
0029-8247
Pojawia się w:
Ochrona Zabytków
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
W sprawie techniki malowideł ściennych w cerkwi pw. św. Jerzego w Tyrnowie
SOME REMARKS ON TECHNIQUES APPLIED IN THE WALL-PAINTINGS IN ST. GEORGE ORTHODOX CHURCH AT VELIKO TURNOVO, BULGARIA
Autorzy:
Stawicki, Stanisław
Powiązania:
https://bibliotekanauki.pl/articles/537492.pdf
Data publikacji:
1973
Wydawca:
Narodowy Instytut Dziedzictwa
Tematy:
cerkiew pw. św. Jerzego w Tyrnowie
malowidła ścienne w cerkwi w Tyrnowie
Z. Brochwicz
M. Dymitrowa-Wałkowa
Opis:
The author discusses and argues with some problems dealt with by Z. Brochwicz and M. Dimitrova-Valkhova in their article „The Structure of the 17-t.h — Century Mural Paintings in St. George Orthodox Church at Weliko Turnovo, Bulgaria” that appeared in „Ochrona Zabytków” vol. XXV, 3, 172, pp. 143— 159. The discussion has been focused on the claim that the paintings were executed on dry plaster support. Making use of his own experience and quoting the old written sources the author attempts to prove the incorrectness of conclusions made by the authors of the afore-mentioned work.
Źródło:
Ochrona Zabytków; 1973, 2; 129-134
0029-8247
Pojawia się w:
Ochrona Zabytków
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Spalona cerkiew z Hulcza i grupa cerkwi tomaszowsko-hrubieszowskich
THE BURNT-DOWN UNIATE ORTHODOX CHURCH AT HULCZE AND A GROUP OF THE UNIATE ORTHODOX CHURCHES IN TOMASZÓW-HRUBIESZÓW REGION
Autorzy:
Brykowski, Ryszard
Powiązania:
https://bibliotekanauki.pl/articles/537944.pdf
Data publikacji:
1974
Wydawca:
Narodowy Instytut Dziedzictwa
Tematy:
drewniane zabytki woj. lubelskiego
drewniana architektura sakralna
cerkiew z Hulcza
cerkwie grupy tomaszowsko-hrubieszowskiej
cerkiew z Hrebennego
pożary w zabytkach drewnianych
Opis:
In the south-eastern part of vaivodship of Lublin, and, to be more accurate, within the areas of Tomaszów and Hrubieszów districts and partly in Zamość district may be encountered a group of timber-constructed Uniate orthodox churches characteristic of their specific architectural features which are greatly differing from those present in architecture of orthodox churches in the neighbouring areas. The most ancient sacred buildings of that group are dating from the mid-seventeenth century while those most recently built, from the years ending the nineteenth century. They all were erected as those clearly divided into three parts in their general plans, namely that of sanctuary, nave and a part designed for the feminine worshipers and, in addition, with a strong emphasis on the nave forming both in plan and in the outer shape of the whole building its clearly discernible central portion. The above Uniate orthodox churches are, furthermore, characteristic of considerable heights of their outer walls which the impression cannot be obscured even by a strong enough horizontal accent formed by the overhanging eaves running around the building. Due to the separate roofings applied in all the three main portions of the building and having the shape о-f three domes or a dome crowning the nave and two gable roofs covering the two remaining parts and also owing to the strictly observed rule that the nave should always dominate over the other two portions have been more still emphasised not only the central nucleus and the symmetry of the whole structure but, at the same time, through this perpendicular accentuation of its separate portions was considerably strengthened an impression of its height. Both magnitude, but at the same time a certain tallness of solids of these Uniate orthodox churches seem to be even more striking features in the triple-dome buildings. For special attention deserve the two different, with concern to height, ways that were usually applied for shaping 'of carcasses of these sacred buildings which are either differentiated, i.e. these of nave walls are higher and thus dominating over those of the other two portions (normally having the same heights), or are of the same height in all the three portions of the building and are ending with a common cornice. Buildings in their first version are mainly to be found in the area of Tomaszów district and the so designed objects exibit an unbroken traditional continuity in their forms dating from the mid-seventeenth century until the first quarter of the nineteenth century. Designs representing the second version are grouped in the area of Hrubieszów district and their preserved and well known examples are dating from the nineteenth century. The burnt-down (due to the faulty electrical installation) Uniate orhodox church at Hulcze (erected in 1869) constituted one of the outstanding examples of the „Hrubieszów versionb of that group. The until now gathered documentation allows to state that the territorial range of the timber-constructed Uniate orthodox churches belonging to Tomaszów-Hrubieszów group is covering the territory of the neighbouring deanships of the former Uniate diocese of Chełm and also that the local building tradition was continued throughout the period from the first half of the 17th century until the years ending the 19th century. This tradition must have been one strong enough if even after the abolition in (1875 by the tzarist authorities of the Uniate diocese and after introducing of the orthodox rite lit was able to prevent the penetration of foreign influences which the fact is apparently evidenced by orthodox churches erected after 1875 and planned for the Russian-type liturgy who, however, preserved their former character.
Źródło:
Ochrona Zabytków; 1974, 1; 38-44
0029-8247
Pojawia się w:
Ochrona Zabytków
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Drewniana cerkiew w Kulasznem : z materiałów IS PAN do inwentarza drewnianej architektury sakralnej w Polsce
THE WOOD-CONSTRUCTED ORTHODOX CHURCH AT KULASZNE, RZESZÓW VOIVODSHIP
Autorzy:
Brykowski, Ryszard
Powiązania:
https://bibliotekanauki.pl/articles/537934.pdf
Data publikacji:
1975
Wydawca:
Narodowy Instytut Dziedzictwa
Tematy:
drewniana cerkiew w Kulasznem
wschodni typ cerkwi łemkowskich
Kulaszne
Opis:
The orthodox church of St. Nicolas the Bishop at Kulaszne that is being dealt with in the present report was totally destroyed by fire in 1974. In view of a wide range of research problems associated with it the author considered it necessary to publish a set of materials concerning the above object. Within the first part of publication the archival, bibliographic and illustrative sources are presented then a full description of the object itself and the state of investigations is reported from which it follows that this church has been erected in 1883—1912 on a site occupied previously by another, earlier built church. The newly built church was erected with the use of carcass construction based on a stone sill. It was covered with gabled roofs provided with turrets and a lantern. The plan was divided into three clearly separated bodies with a porch and sanctuary enclosed at three sides. The ceiling was covered with figurai paintings dating from the time of erection. It was the most lately erected church within the space of the Osława Valley at the same time representing one of the last links in a chain of the so-called eastern-type orthodox churches on the territory of an ancient Lemki culture. As its prototype may, among others, be considered the orthodox church at Komańcza (1802—1836). That type of orthodox churches has developed in the first Quarter of the 19th century.
Źródło:
Ochrona Zabytków; 1975, 2; 132-136
0029-8247
Pojawia się w:
Ochrona Zabytków
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Badanie zapraw budowlanych cerkwi w Tmutarakaniu i Kerczu oraz soboru w Kijowie
RESEARCH ON THE MORTARS OF THE ORTHODOX CHURCHES IN TMOUTARAKAN, KERCH AND KIEV
Autorzy:
Znaczko-Jaworski, Igor L.
Powiązania:
https://bibliotekanauki.pl/articles/536735.pdf
Data publikacji:
1977
Wydawca:
Narodowy Instytut Dziedzictwa
Tematy:
cerkiew w Tmutarakaniu
zaprawy budowlane
zaprawy wapienne
cerkiew w Kerczu
skład chemiczny zapraw
Sobór Zaśnięcia Matki Boskiej w Kijowie
Opis:
The author — an expert associated with the USSR Academy of Sciences — deals with the results o f the analysis of the mortars sampled in the Orthodox Church at Tmoutarakan (Tamansky Peninsula) dating from 1023, that at Kerch — built in the beginning of the 10th century, and o f the one in Kiev, erected in the years 1073—1078. On the basis of the findings o f the research discussed — in the course o f which the chemical structure of the mortars was compared and also their content of, respectively, calcium and magnesium carbonate, etc. — the author has classified the examined mortars in consonance with the standards binding in the Soviet Union. The research has revealed an affinity of the mortars of the Orthodox Churches in Tmoutarakan and Kiev and a different character of that sampled at Kerch what results from the composition of the local limestone deposits and identical, or different, methods of mortar production. Now, the high quality of the mortars once used in Kiev was due to the correct proportions o f calcareous cement and crushed brick sand, observed in their preparation.
Źródło:
Ochrona Zabytków; 1977, 3-4; 154-157
0029-8247
Pojawia się w:
Ochrona Zabytków
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Drewniane cerkwie w Świerszczowie na tle architektury greckokatolickiej od XVIII do 2. połowy XIX wieku w dawnym powiecie chełmskim
Wooden Orthodox Churches in Świerszczów against the Background of Greek Catholic Architecture from the 18th to the 2nd Half of the 19th Century in the Former Chełm District
Autorzy:
Cieślik-Sygowska, Iwona
Powiązania:
https://bibliotekanauki.pl/articles/1964732.pdf
Data publikacji:
1990
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
Opis:
In the village of Świerszczów in the former Chełm district (at present Chełm voievodship) the following wooden Orthodox churches functioned there: not preserved, conventionally defined as Orthodox church I (mentioned for the first time in 1510 − Orthodox, from 1596 on as Greek Catholic, demolished after 1797) and Orthodox church II − preserved (erected in 1801, initially as Uniate church, from 1875 as Orthodox and from 1921 as Roman-Catholic). Orthodox I was triple with a belfry above the porch. In the region under investigation this kind of view and mass were commonly employed in the wooden Orthodox architecture until ca. the 1750s. From the half of the 18th cent. they started to construct triple Orthodox churches with a detached belfry; this type of church was most often used till ca. 1915. Orthodox church II in Świerszczów was built in one-dimensional plan. In the same plan, earlier in 1728, the Orthodox church in Czerniejów was built. The one-dimensional arrangement did not occur in the traditional Orthodox architecture (except in buildings of a lower rank, eg chapels), similarly to two--dimensional plan. They were, however, characteristic of Latin architecture. In the 2nd half of the 18th century a few two-dimensional Orthodox churches were built (in Pniówno, Depultycze, Czułczyce II and Swierze III, Rydza). The latter three could have one-dimensional plan. Generally, from the 1750s to the 1850s 36 wooden Orthodox churches were built in the former Chełm district, of which 7 in other than three-dimensional plans. We notice some essential changes in the arrangement and furnishings of the churches interior in relation to traditional Eastern realization. It was Zamość Council (1720) which played a key role here, because it permitted to unveil the main altar. The result of which was a new arrangement of the east part of the church. The analysis of the sources proves that in the region under investigation they did not dare to unveil the altar part completely: Instead of iconostas they employed a wooden partition reaching half of the bulding’s height (Czerniejów) or filling the wheol space (Świerszczów II). The main altar was placed in front of the partition (or built in it) and on both sides there were side altars; there was no altar behind the partition. There were icons hanging no the altars whose arrangement was identical with the arrangement of the lowest row of iconostas (complete, arranged in five rows). In such „iconostas” there were no czar’s or deacon’s gates. In the nave there were, alien to Eastern tradition, pulpit, confessional and benches. Even a rough analysis of the interior of the churches from Włodzimierz diocesis shows that Latin influences there were considerably weaker than in the part of Chełm diocesis under investigation, especially as far as the realization of the east part is concerned. And so: iconostas with the czar’s and deacon’s gates had only three rows; there was an altar behind it, the arrangement of the main altar did not differ. One may draw a conclusion that the farther eastward the stronger Latin influence was. In the former Chełm district Latin influences were particularly strong in the 2nd half of the 18th century. We can observe this proces up to the 1840s, when the czar’s authorities took the first steps in order to abolish the Greek Catholic rite. The brick architecture was more receptive to new patterns, because Latin influences were apparent not only in the interior but also in views, contrary to wooden architecture which used traditional plans and changes in the interior. One has to emphasize that prominent buildings were erected mainly at the suggestion of bishops who were proponents of the union. These buldings-Orthodox churches (eg in Chełm) thoroughly dominated Latin forms (not only as far as interiors go but also views of the Latin cross, ellipses, etc.). Actually, they resemble baroque and rococo churches.
Źródło:
Roczniki Humanistyczne; 1990, 38, 4; 31-58
0035-7707
Pojawia się w:
Roczniki Humanistyczne
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Dlaczego pop stał się w języku polskim wyrazem obraźliwym?
Why Has the Word „pop” (Orthodox Priest) Become an Insulting One in Polish?
Autorzy:
Gałecki, Zygmunt
Kliza, Dorota
Powiązania:
https://bibliotekanauki.pl/articles/1964297.pdf
Data publikacji:
1994
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
Opis:
In contemporary Polish the word „pop (priest in the Orthodox and Greek Catholic Churches) can be used in a disparaging way. Considered as an insulting term it is replaced with the expression „Orthodox priest”” . Dictionaries of the Polish language have not included these changes yet. In the article we analyse the reasons for the gradual degradation of the word „pop” in the history of the Polish language. The first change took place in the 15th-16th centuries when the word „pop” (meaning „priest in general”) was replaced by the word „ksiądz” („priest in the Roman Catholic Church) as result of differentiation of meanings inside the language; and the same word, „pop”” , or „pop ruski”, meaning „priest of the Orthodox (Ruthenian) rite” was shifted to the margin of the language. After the Union of Brześć (1596) new compounds came into being: ,,pop-unita” and „pop unicki” (Uniat) that were transformed into „ksiądz unicki” and „ksiądz” („priest in the Uniat Church”) by the 19th century. The reasons for this change lay outside language. It was a consequence of occidentalisation (latinization and polonization) of the Uniat Church in the sphere of liturgy and morals of the clergy and congregation. Chronologically the latest change that resulted in „pop” becoming „ksiądz prawosławny” („Orthodox priest”) is also rather an extra- and not intra-linguistic process. However, it is not polonization that is the basis of this change, but the wish to break away from the past when the priests in the czarist Russia were closely connected with the government administration. Thus the reasons are cultural but also historical and political. From the linguistic point of view the parallelism of the medieval and contemporary processes of degradation of the word is significant.
Źródło:
Roczniki Humanistyczne; 1994, 42, 6; 21-38
0035-7707
Pojawia się w:
Roczniki Humanistyczne
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Od Lutra do Mohyły : Polska wobec kryzysu chrześcijaństwa 1517-1648, Ambroise Jobert ; przeł. Elżbieta Sękowska, Warszawa 1994
Autorzy:
Pelczar, Roman
Powiązania:
https://bibliotekanauki.pl/articles/1041912.pdf
Data publikacji:
1997
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II
Tematy:
monografia
XVI-XVII wiek
Cerkiew prawosławna
monograph
16th-17th century
the Orthodox Church of the East
Źródło:
Archiwa, Biblioteki i Muzea Kościelne; 1997, 67; 419-420
0518-3766
2545-3491
Pojawia się w:
Archiwa, Biblioteki i Muzea Kościelne
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Kościół prawosławny w Gruzji w latach zaboru rosyjskiego i władzy sowieckiej (XIX-XX w.)
La Chiesa ortodossa in Georgia nel periodo dell’Imperio Russo e del regime Sovietico (XIX-XX sec.)
Autorzy:
Chmielecki, Tymon Tytus
Powiązania:
https://bibliotekanauki.pl/articles/1041824.pdf
Data publikacji:
1998
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II
Tematy:
sacerdozio
Georgia
Chiesa ortodossa
duchowieństwo
Gruzja
Kościół prawosławny
clergy
the Orthodox Church of the East
Opis:
La Georgia e stata soggetta dalla Russia per quasi duecento anni: prima, quale vittima dell'annessione del Paese dagli Zar russi (1801-1917) e poi, sotto la forma dell'occupazione sovietica (1921-1991 ). Le autorità imperiali russe, sin dall'inizio, non poterono sopportare l'indipendenza della Chiesa ortodossa georgiana, governata del Cattolicos-Patriarca di tutta la Georgia, Antonio II. Nel 1811 deposero il patriarca e sottomisero la Chiesa all'autorità del Sacro Sinodo Russo. In questo modo si interruppe la continuità dell'autocefalia georgiana durata milletrecento anni. La programmata russificazione del Paese non risparmio quest'antica Chiesa. Il Cattolicos fu sostituito dagli esarchi russi, il numero delle eparchie fu ridotto a quattro, la lingua liturgica georgiana chuzuri fu soppressa e sostituita dallo sla-vo, si chiusero sistematicamente antichi monasteri e si face venire in massa il clero russo. Chiese e conventi subirono una serie di saccheggi e devastazioni. Le faccende della rivoluzione bolscevica procurarono un breve momento d'indipendenza: il 25 marzo 1917 la Chiesa riprese l'autocefalia e venne nominato il Cattolicos-Patriarca Kirion II. La rinascita religiosa fu presto impedita dal'occupatzione dell'Armata sovietica che cominciando dal febbraio 1921 segno un periodo di settant'anni esatti di regime antireligioso comunista. Il Patriarca e i Vescovi furono arrestati, quasi il 90% delle chiese furono chiuse e adibite ad edifici di utilità pubblica (musei, magazzini, cinema ecc.), i fedeli furono ostacolati nelle funzioni religiose e, se non obbedivano, venivano perseguitati. La propaganda atea non risparmio ne'bam-bini ne'giovani, ai quali fu assolutamente proibito di partecipare al culto e a qualsiasi istruzione cristiana fino all'età di 18 anni. Negli anni trenta la gerarchia ortodossa georgiana potè ricostituirsi, ma la sua esistenza dipendeva fortemente dalla collaborazione con il regime. La penetrazione di agenti del KGB nella gerarchia ecclesiastica e le divisioni tra il clero e il Cattolicato ridussero ulteriormente l'operatività della Chiesa nel suo insieme. Agli albori dell'indipendenza statale (1991), la società massimamente scristianizzata divenne una forte sfida per l'odierna gerarchia ortodossa, favorita dal Governo.
Źródło:
Archiwa, Biblioteki i Muzea Kościelne; 1998, 70; 303-314
0518-3766
2545-3491
Pojawia się w:
Archiwa, Biblioteki i Muzea Kościelne
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Początki latynizacji architektury greckokatolickiej na Białorusi: cerkwie w Mirze i Nowym Świerżniu
Beginnings of Latinisation of Greek Catholic Architecture in Byelorussia: the Orthodox Churches in Mir and Nowy Świerżeń
Autorzy:
Bernatowicz, Tadeusz
Powiązania:
https://bibliotekanauki.pl/articles/1955719.pdf
Data publikacji:
1999
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
Opis:
One of the most interesting phenomena in the architecture of East Europe is latinisation and occidentalisation of Greek Catholic (Uniate) Orthodox churches. The beginnings of this phenomenon have not been taken up by researchers up till now. The founders were advocates of the new form of Orthodox churches. They were often involved in the process of integration of the Eastern and Catholic Churches. One of them was Mikołaj Radziwiłł “Sierotka” (“Orphan”) who took part in preparations of the Union of Brest and in signing it in 1596. In the years 1586-1616 the Duke founded at least four Uniate Orthodox churches built on the territories of contemporary Byelorussia, among others in Nieśwież, Nowy Świerżeń, Mir and Łachwa. The St George Orthodox church in Nieśwież was built in the years 1586-1596. It was established on an almost rectangular plan with four round turrets in the corners. The main part was covered with a ridge roof with a dome in the middle and the turrets were also covered with cupolas. Its shape was similar to the local Orthodox churches (Połock, Brest, Supraśl, Synkowicze, Małmożejki). The Orthodox church in Nowy Świerżeń is built on a plan of a long rectangle and it has a tower façade. The plan and the shape are derived from Catholic architecture. The Holy Trinity Uniate Orthodox church in Mir was built on the plan of the letter “T” whose crosswise arm is joined to a deep, semicircular apse. The width of the crosswise part corresponds to the length of the nave. The brick Orthodox church built at the beginning of the 17th century in Łachwa has a similar plan. The architectonic form of the Orthodox churches in Nowy Świerżeń and Mir was defined by the Catholic founder – Radziwiłł the “Orphan” and the Jesuit architect Giovanni M. Bernardoni. The Orthodox churches in Mir and Nowy Świerżeń built at the turn of the 16th century are the earliest examples of Greek Catholic church architecture on the territories of the Grand Duchy of Lithuania in which the phenomena of occidentalisation and latinisation occur.
Źródło:
Roczniki Humanistyczne; 1999, 47, 4; 129-142
0035-7707
Pojawia się w:
Roczniki Humanistyczne
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Pozasakralne funkcje pacierza. Z obserwacji etnografa na pograniczu katolicko-prawosławnym na Grodzieńszczyźnie
NON-SACRAL FUNCTIONS OF THE DAILY PRAYERS. ETNOGRAPHIC OBSERVATIONS IN THE CATHOLIC-ORTHODOX BORDERLAND OF THE GRODNO REGION
Autorzy:
Engelking, Anna
Powiązania:
https://bibliotekanauki.pl/articles/611281.pdf
Data publikacji:
2001
Wydawca:
Uniwersytet Marii Curie-Skłodowskiej. Wydawnictwo Uniwersytetu Marii Curie-Skłodowskiej
Tematy:
functions of daily prayers
initiation
borderland world
funkcje pacierza
inicjacja
świat pogranicza
Opis:
Przykładem pozasakralnych funkcji pacierza są jego funkcje społeczne. Znajomość pacierza jest warunkiem przejścia dwóch inicjacji w obrębie grupy: przystąpienia do pierwszej spowiedzi i zawarcia ślubu kościelnego. Warunkiem wejścia do grupy religijnej „swoich” jest przyswojenie sobie pacierza: „kto umie nasz pacierz, należy do naszej grupy”. Zasada „trzymaj się swego pacierza”, tj. wiary, jest warunkiem porządku w wielojęzycznym i wielowyznaniowym świecie pogranicza. Wyjątek ten jest akceptowany przez ogół w sytuacji małżeństwa mieszanego. Zmiana formy językowej pacierza powoduje zmianę tożsamości grupowej jednostki. Człowiek wchodząc przez małżeństwo do nowej dla siebie grupy „swoich”, nie przestaje przestrzegać reguły „trzymaj się swego pacierza”, tyle że jest to już pacierz „nowych swoich”.
Some of non-sacral functions of the daily prayers are their social functions. The knowledge of the prayers is a necessary condition for two types of initiation: one’s first confession and the church wedding ceremony. It is necessary to know the prayers to be admitted to a religious category of one’s familiars: ‘he who knows our prayers, belongs to us’. The principle of ‘sticking to one’s prayers’, i.e. to faith, is a condition for maintaing order in a multilingual and multireligious borderland world. This status quo is also accepted by the majority in mixed marriages. A change in the linguistic form of the prayers means inclusion in a different group. By marrying and entering a new group of one’s familiars, one does not cease to follow the rule of ‘sticking to one’s prayers’; the prayers, however, are those of the ‘new familiars’.
Źródło:
Etnolingwistyka. Problemy Języka i Kultury; 2001, 13; 85-100
0860-8032
Pojawia się w:
Etnolingwistyka. Problemy Języka i Kultury
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
„Jezuickie intrygi” a problem stylu w ukraińskiej architekturze cerkiewnej drugiej połowy XIX wieku
„Jesuit Plots” and the Problem of Style in the Ukrainian Orthodox Church Architecture of the Second Half of the 19th Century
Autorzy:
Krasny, Piotr
Powiązania:
https://bibliotekanauki.pl/articles/1954622.pdf
Data publikacji:
2002
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
Opis:
One of the main elements of the Ukrainian national identity in Galicia was the attachment to the Greek-Catholic Church. From the time of the Spring of the Nations the Uniate priests became the main animators of the Ukrainian ‘national awakening’. They were involved in this activity also when performing their pastoral duties, or even liturgical ones. One cannot then wonder that looking for the Ukranian national style in architecture was done almost exclusively within Orthodox church building, and the choice of forms used in Greek-Catholic churches was a peculiar reflection of the discussion by the Church elites, in which the debate on the character of the Greek rite was interwoven with attempts at defining the vision of the Ukrainian nation and its place in Europe. In the sixties of the 19th century the pro-Moscow fraction had a strong influence among priests; it tried to prove close ethnical ties between the Ukrainians and Russians and wanted to ‘purify’ the Uniate rite from elements borrowed from Roman-Catholic liturgy owing to – as they said – ‘a Jesuit plot’. However, one of the most ardent Moscow-phils, Rev. Jan Naumowicz, admired the activity of the Russian Ivan Martynov, a member of the Society of Jesus and consultor of the congregation Propaganda Fide for eastern rites. Rev. Martynov wanted to reform the Uniate Church in such a way that it would serve first of all the idea of converting Russia to Catholicism. The idea of building an orthodox church in Lvov in the ‘purely Byzantine’ style, where Jesuits were to say the Holy Mass in the Greek rite, was an interesting element of the programme, especially praised by Rev. Naumowicz. It is almost certain that the structure was to be kept in the forms of the official Russian Orthodox church style worked out in the forties of the 19th century by Konstantin Thon. Opponents of the pro-Moscow fraction considered the clergymen belonging to it clandestine advocates of the Orthodox Church. Hence the neo-Byzantine stylistic solutions suggested by the Russian and propagated by the fervent adherent to a kind of Russification of the Uniate Church could be seen by them as ‘schismatic’. The neo-Byzantine forms given to the dome of the Przemyśl Greek-Catholic cathedral in 1866 met a lot of criticism and resulted in pulling it down soon. The basic tendency in Greek-Catholic church architecture in Galicia was looking for models for Orthodox and Uniate churches ‘in the many centuries old tradition of the Ukrainian architecture’. From it first the model of tripartite, three-domed church was derived, and a little later – the cross-shaped church with one dome. From the eighties of the 19th century the architect Vasil Nahirnyi started decorating the churches in the neo-Byzantine costume, however, looking for models in the cosmopolitic neo-Byzantinism of Theophil Hansen and avoiding all connections with the ‘schismatic’ style of Russian Orthodox churches. Nahirnyi’s neo-Byzantinism was accepted by Ukrainians as their national Uniate church style, which was probably connected with the provisions of the Lvov Synod (1891) that officially granted the Greek-Catholic rite the character of the Ukrainian national denomination. The Lvov initiative of Father Martynov proved to be only an interesting episode in the history of Greek- Catholic church architecture in Galicia.
Źródło:
Roczniki Humanistyczne; 2002, 50, 4 Special Issue; 575-587
0035-7707
Pojawia się w:
Roczniki Humanistyczne
Dostawca treści:
Biblioteka Nauki
Artykuł
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