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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:
Jedność chrześcijan w oficjalnych wypowiedziach Kościoła prawosławnego
Autorzy:
Leśniewski, Krzysztof
Powiązania:
https://bibliotekanauki.pl/articles/553877.pdf
Data publikacji:
2000-06-30
Wydawca:
Wyższe Seminarium Misyjne Księży Sercanów
Tematy:
ekumenizm
prawosławie
Kościół prawosławny
Opis:
W swoim wystąpieniu postaram się bardzo skrótowo przedstawić, jak na przestrzeni dwudziestego wieku Kościół prawosławny odnosił się do ekumenizmu. Ze względu na rozległość tego zagadnienia, ograniczę się tylko do kilku najważniejszych encyklik i oficjalnych stanowisk prawosławia wyrażonych w odniesieniu do Światowej Rady Kościołów. Nie będę się odwoływał do wypracowanych w ramach dialogów uzgodnień przedstawicieli Kościoła prawosławnego z innymi Kościołami. W formie syntezy ukażę istotne rysy świadectwa prawosławia w ruchu ekumenicznym. Rozpocznę od postawienia fundamentalnego pytania, czym dla prawosławnych jest ekumenizm.
Źródło:
Sympozjum; 2000, 1(6); 31-37
2543-5442
Pojawia się w:
Sympozjum
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Kościół prawosławny w dziejach Rzyczypospolitej
Autorzy:
Mironowicz, Antoni
Powiązania:
https://bibliotekanauki.pl/articles/553468.pdf
Data publikacji:
2000-06-30
Wydawca:
Wyższe Seminarium Misyjne Księży Sercanów
Tematy:
Rzyczypospolita
Kościół prawosławny
Opis:
Historia chrześcijaństwa na ziemiach Rzeczypospolitej ukazuje nam, że na jej terenie doszło do spotkania dwóch wielkich tradycji religijno-kulturowych: wschodniej (bizantyjsko-ruskiej) i zachodniej (łacińskiej). Prawosławie było stałym elementem struktury wyznaniowej kraju, w niektórych jego regionach religią dominującą. W historii wielu narodów dawnej Rzeczypospolitej prawosławie stanowiło ich podstawową religię, fundamentalny element ich świadomości, kształtujący rodzimą kulturę i tożsamość. Prawosławie określiło krąg cywilizacyjno-kulturowy Białorusinów i Ukraińców. Późniejsze oddziaływanie na te narody innych wyznań i Kościołów miało drugorzędne znaczenie. Uniwersalistyczny aspekt chrześcijaństwa, tak istotny w średniowieczu, w dziejach Rzeczypospolitej doprowadził do wypracowania specyficznej tradycji kulturowo-religijnej, zwłaszcza na ziemiach Wielkiego Księstwa Litewskiego. Ta wielowyznaniowa tradycja, gdzie prawosławie było naturalnym jej elementem, stanowiła specyfikę Rzeczypospolitej.
Źródło:
Sympozjum; 2000, 1(6); 39-60
2543-5442
Pojawia się w:
Sympozjum
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Mniejszość białoruska w Narodowym Spisie Powszechnym z 2002 roku
Belarusian minority in the 2002 Polish National Census
Autorzy:
Czapko, Tomasz
Powiązania:
https://bibliotekanauki.pl/articles/26850756.pdf
Data publikacji:
2009
Wydawca:
Akademia Zamojska
Tematy:
national census
minority
identity
Belarusians
Orthodox Church
spis powszechny
mniejszość
tożsamość
Białorusini
Kościół prawosławny
Opis:
Narodowy Spis Powszechny z 2002 roku wykazał, iż mniejszość białoruska w Polsce liczy niespełna 50 tysięcy przedstawicieli. Na przeszkodzie dokładnemu ustaleniu liczebności Białorusinów w Polsce stoją jednak różnego rodzaju przyczyny historyczne oraz społeczno-ekonomiczne, które sprawiają, iż otwarte deklarowanie narodowości nie jest wśród Białorusinów rozpowszechnione. Ostrożnie podchodzić należy również do potocznego utożsamiania prawosławia z białoruskością, gdyż na obszarze wschodniej Białostocczyzny stosunkowo niewielka część ludności wyznania prawosławnego zdecydowała się na zadeklarowanie narodowości innej niż polska.
The 2002 Polish National Census has shown that Belarusian minority in Poland consists of nearly 50,000 members. Although, the exact determination of number of Belarusians in Poland is diffi cult, because of various historical, social and economical reasons, which cause that open declarations of Belarusian identity are not common among the Belarusians. Traditional identifying Belarusian nationality with Orthodox Christianity should be considered with caution, because relatively small amount of Orthodox population in the eastern part of Bialystok region decided to declare other than Polish nationality.
Źródło:
Facta Simonidis; 2009, 2, 1; 75-89
1899-3109
Pojawia się w:
Facta Simonidis
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Nierozerwalność małżeństwa w Kościele prawosławnym
Indissolubility of Marriage in the Orthodox Church
Autorzy:
Kałużny, Tadeusz
Powiązania:
https://bibliotekanauki.pl/articles/554145.pdf
Data publikacji:
2010-12-31
Wydawca:
Wyższe Seminarium Misyjne Księży Sercanów
Tematy:
nierozerwalność małżeństwa
małżeństwo
Kościół prawosławny
Opis:
The Orthodox Church lays a big emphasis on indissolubility of marriage as the Roman Catholic Church does. However, the Orthodox Church does not treat the indissolubility as an absolute requirement of the law, but as a moral ideal which should be defended by the Church. When the indissolubility turns out to be inaccessible - the spouses having not become mature enough for receiving the mystery which the Church entrusts them with – then the Orthodox Church allows for a divorce and another marriage of the divorced. Attempts at justifying the practice of divorce in the Orthodox tradition focus on three basic arguments: 1/ a literal interpretation of Matthew’s clause (5:32); 2/ a specific concept of marriage in which the emphasis is put on its personalistic and synergic dimension; 3/ reference to the “principle of oikonomia”. So far, the issue of marriage indissolubility has not been subject of a broader debate in the ecumenical dialogue between the Roman Catholic Church and the Orthodox Church. The documents of the dialogue were confined to stating the differences between the Roman Catholic and Orthodox positions on this issue. These differences have their pastoral implications, especially in the context of determining the singleness of persons who were ever married in the Orthodox Church.
Źródło:
Sympozjum; 2010, 1(19); 41-60
2543-5442
Pojawia się w:
Sympozjum
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Podstawy prawosławnego zaangażowania w ruch ekumeniczny
Principles of Orthodox Involvement into the Ecumenical Movement
Autorzy:
Doroszkiewicz, Warsonofiusz
Powiązania:
https://bibliotekanauki.pl/articles/31340935.pdf
Data publikacji:
2010
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
Tematy:
Kościół prawosławny
ruch ekumeniczny
Światowa Rada Kościołów
granice Kościoła
ważność sakramentów
the Orthodox Church
the Ecumenical Movement
The World Council of Churches
the limits of the Church
the validity of sacraments
Opis:
The Orthodox Church from the very beginning of the Ecumenical Movement has been engaged into the healing of all sort of divisions and dissection. Many of the dissections divide Christians until today. In all the theological discussions Orthodox theologians emphasize that the Church is not simply an institution, but a mode of existence. The mystery of the Church even in its institutional dimension, is deeply bound to the being of man, to the being of the world and to the very being of God. The Church is also inseparable of its tradition and it cannot solve its present problems without constant referring to the decisive and formative centuries of the first millennium of Christianity. Therefore the contemporary involvement of the Orthodox Church into the Ecumenical Movement comes out from very nature of the ecclesial identity. Ecumenical activities of the Orthodox Church constitute the fulfillment of the wish of our Lord that all may be one.
Źródło:
Roczniki Teologii Ekumenicznej; 2010, 2; 73-82
2081-6731
Pojawia się w:
Roczniki Teologii Ekumenicznej
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Mакарьевские варианты псковской и пространной редакций Простого Пролога
Autorzy:
Чистякова, Марина
Powiązania:
https://bibliotekanauki.pl/articles/2167279.pdf
Data publikacji:
2011
Wydawca:
Akademia Supraska
Tematy:
Kościoł prawosławny
metropolita Makary
Prolog
Orthodox Church
Metropolitan Makarius
Prologue
Opis:
Muscovite metropolitan Makarius (1542-1563) began a new period in the history of canonisation. Until the time of Makarius’ councils in the Russian Orthodox Church there were 22 universally venerated national saints. During the two local councils in 1547 and 1549 the cult of other 39 saints was established. Almost all the canonised saints were already venerated in churches of separate dioceses or monasteries. The councils only confirmed the local veneration or made that cult universal for all Russia. The councils ultimately formulated the rite of canonisation. The lives of the newly canonised saints were introduced into the hagiographical literature. When Makarius was still the archbishop of Novgorod, he initiated collecting information about the Russian saints and writing their services, their lives or new versions of their lives. In Prologue – a calendar collection of short lives of the saints and some teachings – only short versions of the new saints’ lives were introduced. Only 8 manuscript copies of Prologue containing those lives exist now. Therefore the Makarius’ hagiographical body was introduced into a few copies of the Simple Prologue. The lives of the new saints were equally introduced into autumn and spring volume of the Prologue. The contemporarily existing copies allow to distinguish Makarius’ variant of Pskov version and Makarius’ variant of the wide version. The materials included in the Prologue are connected not only with the councils of 1547 and 1549, but also more widely with the activity undertaken by metropolitan Makarius in order to systematise the hagiographical literature. Existence of the copies of Makarius’ variant of the wide version of the Simple Prologue on the territory of the Commonwealth proves the mutual influence of the religious literature and of the close links between the countries of the cultural acreage of Slavia orthodoxa.
Źródło:
Latopisy Akademii Supraskiej; 2011, Kościół prawosławny na Bałkanach i w Polsce – wzajemne relacje oraz wspólna tradycja, 2; 163-172
2082-9299
Pojawia się w:
Latopisy Akademii Supraskiej
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Naturalne metody stymulacji doświadczenia ekstazy w praktykach prawosławnych hezychastów
Natural Methods of Stimulation of the Experience of Ecstasy in the Practices of Orthodox Hesychasts
Autorzy:
Przybył-Sadowska, Elżbieta
Powiązania:
https://bibliotekanauki.pl/articles/640896.pdf
Data publikacji:
2011
Wydawca:
Uniwersytet Jagielloński. Wydawnictwo Uniwersytetu Jagiellońskiego
Tematy:
ekstaza religijna
wizje religijne
techniki psychosomatyczne
Kościół prawosławny
tradycja prawosławna
prawosławie
teologia prawosławna
hezychazm
palamizm
Grzegorz Palmas
Ewagriusz z Pontu
theosis
modlitwa kontemplacyjna
modlitwa Jezusowa
modlitwa serca
Religious ecstasy
religious visions
psychosomatic technics
Orthodox Church
Orthodox tradition
Orthodoxy
Orthodox theology
hesychasm
palamism
Gregory Palamas
Evagrius of Pontus
contemplative prayer
Jesus prayer
prayer of the heart
Opis:
This article is an attempt to analyse the Orthodox monastic tradition of contemplative (hesychastic) prayer, the goal of which was to achieve an ecstatic unification with God and the divinisation (theosis) of human nature. Until the 11th century the practice of this kind of prayer was passed on orally, preserving the spiritual father-disciple relation. However, some of its elements can be found in the writings of some of the Fathers of the Church – e.g. Athanasius of Alexandria, the Cappadocian Fathers – Basil the Great, Gregory of Nyssa, Gregory of Nazianzus – as well as in the works of Evagrius of Pontus and John Climacus. The continuation of this tradition includes the works of the leading Byzantine theologist of the 11th century St Symeon the New Theologian (949-1022). However, it was not until the 14th century, as a result of the dispute caused by the statements of the Byzantine monk Barlaam of Calabria, that there was a systematic approach to hesychasm in Byzantine writings. In response, St Gregory Palamas (1296-1359), based on the book of the fathers of the Church, systematically described the doctrine of hesychasm in three treatises (triads) entitled In Defence of the Holy Hesychasts, and written in the years 1338-1341. This doctrine, sometimes known as palamism after St Gregory Palamas, was recognised as an authentic expression of Orthodox faith at the council in Constantinople in 1351. The article analyses the most important elements of the hesychastic method and descriptions of the visions experienced during the practice of it.
Źródło:
Studia Religiologica; 2011, 44; 121-133
0137-2432
2084-4077
Pojawia się w:
Studia Religiologica
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Ogniwa z dziejów duszpasterstwa w polskich formacjach granicznych
An Outline History of the Pastoral Care in the Polish Border Guard
Autorzy:
Banaszek, Beata
Powiązania:
https://bibliotekanauki.pl/articles/558998.pdf
Data publikacji:
2011
Wydawca:
Gdańskie Seminarium Duchowne
Tematy:
duszpasterstwo wojskowe
Straż Graniczna
Kościół ewangelicko-augsburski
Kościół grekokatolicki
Kościół prawosławny
Kościół rzymskokatolicki
armed forces pastoral care
Border Guard
Evangelical Church of the Augsburg Confession
Orthodox Church
Roman Catholic Church
Ukrainian Greek Catholic Church
Opis:
Dzieje polskiego duszpasterstwa wojskowego sięgają początków państwowości polskiej. W zorganizowanej formie, w tym w odniesieniu do formacji ochraniających granice państwa, funkcjonuje ono od czasu odzyskania niepodległości w 1918 r. Specyfika duszpasterstwa wojskowego wynika z faktu, że jest ono realizowane wobec żołnierzy, którzy tworzą raczej zamkniętą strukturę zawodową. Służba w wojsku naznaczona jest nierzadko stresogennymi sytuacjami. Kapelani muszą uwzględnić szczególną sytuację w jakiej znajdują się wojskowi i ich rodziny. Punktem odniesienia dla ich pracy duszpasterskiej jest dewiza Wojska Polskiego: Bóg, Honor, Ojczyzna. Zawartą w niej treść kapelani powinni potwierdzać osobistym przykładem i zaangażowaniem.
The history of the pastoral care for the Polish military is going back to the beginning of the Polish state. However the organized pastoral care started its existence after Poland regained its independence in 1918. The border units, which were responsible for security and stability of the internal state, were appointed chaplains for pastoral ministry. Trying to determine what is the military pastoral care we stressed its specific form. Ordinary pastoral tasks conducted among soldiers due to a hermetic structure of military institutions, from being born in this situation, stress, tension and interpersonal and personal problems. A Chaplain should take into account the unique character of the military service and especially problems faced by the officers, acquainting them with the principles of Christian life. Chaplains should remember the motto of the Polish military: God, Honor, Fatherland and they should lead the soldiers by their own example.
Źródło:
Studia Gdańskie; 2011, 29; 155-162
0137-4338
Pojawia się w:
Studia Gdańskie
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Prawosławne koncepcje rozwiązania współczesnych problemów nacjonalistycznych
Autorzy:
Ławreszuk, Marek
Powiązania:
https://bibliotekanauki.pl/articles/2167281.pdf
Data publikacji:
2011
Wydawca:
Akademia Supraska
Tematy:
Kościół prawosławny
nacjonalizm
Orthodox Church
Nationalism
Opis:
The aim of the paper is to show how to solve contemporary nationalistic issues, known also as „ethnophiletism”, in Orthodox way. Although nationalism is not the ecclesiological problem, its ideas affect the Church, too. The aim of this study is to identify problems, which arising from these nationalistic ideas touch the Church, and to present some ways of solving them. This paper indicates the difference between Orthodox and secular understanding of the term „nation”. The Church attitude to nationality and related issues is not based on a secularism, but it takes as a foundation Christ’s teachings . The paper indicates the problematical questions, in which the clash between the Church teaching and the nationalistic ideas takes place. Church problems based on the ethnic and nationalistic ideas are especially emphasized in this article. Ethnic problems in the Church are presented as an ecclesiological distortion and redefinition of Christian ideals, from which the issue of ethnophiletism was discussed more detailed. The paper shows the problems and also indicates possible solutions in the spirit of the Orthodox Church teaching. Discussing questions of the universal councils decisions and returning to the original ecclesial standards, this paper points out the necessity of eliminating dangerous ideas inside the Church.
Źródło:
Latopisy Akademii Supraskiej; 2011, Kościół prawosławny na Bałkanach i w Polsce – wzajemne relacje oraz wspólna tradycja, 2; 205-215
2082-9299
Pojawia się w:
Latopisy Akademii Supraskiej
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Proces sądowy protosyngla i egzarchy patriarszego arcydiakona Nicefora Paraschesa Kantakuzena
Autorzy:
Borkowski, Andrzej
Powiązania:
https://bibliotekanauki.pl/articles/2167227.pdf
Data publikacji:
2011
Wydawca:
Akademia Supraska
Tematy:
Nicefor Parasches Kantakuzena
Kościół prawosławny
Polska
Niceforos Parasches Cantacuzene
Orthodox Church
Polska
Opis:
Nikephoros was born around 1537 in Trikala in Thesalia. After the monastic tonsure in 1557, he went to study in the famous university of Padua. In 1572 he was nominated patriarch’s Exarch in Venice, though still remaining the administrator of patriarch Jeremiah. He arrived in Constantinople around 1580 at the time of return to the patriarchal throne of Jeremiah II Tranos. Jeremiah had an excellent knowledge of the level of the church life and of problems of the Slavs. Multilateral action against the efforts of Vatican to impose the new church calendar on the orthodox inhabitants of Polish-Lithuanian Commonwealth was an excellent means to tighten the bonds with the distant province of the patriarchal throne. Jeremiah sent for the first time protosyncel Nikephoros, archimandrite Dionisios and their translator Theodore in order to obviate the problem and deliver patriarch’s letters addressed to the hierarchs as well as the orthodox faithful in the Commonwealth. In a decree of the Misonos synod in Constantinople of 1592 the patriarchs of the East expressed the necessity of sending to the Commonwealth the ecumenical patriarch’s exarch. Based on the common decision of the patriarch Jeremiah of Constantinople, Meletios of Alexandria and the representatives of Antiochia and Jerusalem the protosyncel Nikephoros was appointed for this post. He was assigned the first in the Church hierarchy, the eldest among the teachers and the protosyncel of the ecumenical throne with all the rights to intervene in the affaires of the diocese belonging to the 51patriarchate of Constantinople. He was also given the right to supervise, summon church trials and counsel in the matters of faith as well as in other church affaires. In 1595 Nikephoros set off for the Commonwealth, but was arrested and imprisoned while crossing the border. He managed to escape after 6 months. Then he strived to fortify and defend the faith, to propagate education. Moreover he was a lecturer at the Ostrog Academy, he dealt with the apostasy among the hierarchy. His activity made him many enemies, therefore Nikephoros was falsely accused of spying for the Turkish/Osman Empire, entering the Commonwealth against the king’s ban, usurping the role of the representative of the patriarch of Constantinople. During the law suit he was also accused of participating in the anti-union synod in Brest. Several prosecutors withdrew their accusations, even the judges were not sure that Nikephoros was guilty, therefore king Sigismund II Vasa could not give the court’s ruling and delayed it till more satisfying evidence would be gathered. In the meantime Nikephoros was kept in the stronghold in Malbork. Though Nikephoros was never proven guilty and despite numerous interventions of patriarch of Constantinople, of patriarch Meletios of Alexandria and of prince Constantine Ostrogsky as well as of many others, the patriarch’s Exarch for Commonwealth died in prison of hunger. He died like a martyr for having fought for orthodoxy against the powerful of the Commonwealth wanting to introduce the Church union.
Źródło:
Latopisy Akademii Supraskiej; 2011, Kościół prawosławny na Bałkanach i w Polsce – wzajemne relacje oraz wspólna tradycja, 2; 35-54
2082-9299
Pojawia się w:
Latopisy Akademii Supraskiej
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
„Herezja werbalna” – wokół sporów o prawdę języka objawienia
Autorzy:
Kuczyńska, Marzanna
Powiązania:
https://bibliotekanauki.pl/articles/2167811.pdf
Data publikacji:
2012
Wydawca:
Akademia Supraska
Tematy:
język liturgiczny
język cerkiewnosłowiański
Kościół prawosławny
unia brzeska
Piotr Skarga
Iwan Wiszeński
Melecjusz Smotrycki
Liturgical Language
Church Slavonic
Orthodox Church
Union of
Brest
Ivan Wishensky
Meletius Smotritsky
Opis:
In the 1620s Francisk Skoryna of Polotsk worked on the translation of the Bible, explaining to the common people the more difficult terms on the margins. The Homiliary of Zabludov (1569) was edited in Church Slavonic as it was assumed that, transmitted by the means of the language traditional for the liturgical and spiritual sphere of the Church, it would guarantee the prescriptivism of the content. Since in 1577 the Roman Catholic Church in Poland accepted the decisions of the Council of Trent and the Uniate tendencies in regard to the Orthodox Church, Peter Skarga – one of the principal Catholic theologians and polemists of the time – spoke on the question of the liturgical language of the Orthodox Church, naming it among other “mistakes” of the Greek faith. Monk Ivan Vishensky defended Church Slavonic (around 1609) seeing in it a part of the Church tradition as well as a means of transmitting God’s address to mankind, able to give it the eternal life or, if it deforms it in a verbal mistake, condemn it to extermination. Vishensky saw in Church Slavonic the only effective means of communicating the Church tradition to the contemporary and future people as well as the first liturgical language of the Orthodox Slavs in which Triune God spoke to them and still does. Despite many controversies concerning the use of the common speech, in 1616 Meletius Smotritsky edited in that language The Homiliary of Zabludov, feeling it necessary as most of the faithful did not understand Church Slavonic.
Źródło:
Latopisy Akademii Supraskiej; 2012, Język naszej modlitwy- dawniej i dziś, 3; 111-123
2082-9299
Pojawia się w:
Latopisy Akademii Supraskiej
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Alaska w dobie rosyjskiej kolonizacji i jej języki liturgiczne
Autorzy:
Parafianowicz, Halina
Powiązania:
https://bibliotekanauki.pl/articles/2167815.pdf
Data publikacji:
2012
Wydawca:
Akademia Supraska
Tematy:
Alaska
rosyjska kolonizacja Alaski
język liturgiczny
Kościół prawosławny na Alase
Russian Colonisation of Alaska
Liturgical Language
Orthodox Church in Alaska
Opis:
As a follow up to the Russian colonisation of Alaska in the XVIII century, in 1794 eight monks from the Russian monastery Valaamo together with saint Herman came to island Kodiak in order to evangelise the indigenous people. Already the first missionaries from Russia in the first decades of the XIX century translated the liturgy into the vernacular languages of Alaska, particularly father John Veniaminov (future bishop Innokenty) translated the catechism, liturgical books, the Gospel of saint Matthew and others into Aleutian. Bilingual (Russian and Kodiak-Aleutian) elementary schools were founded. In 1841 the theological seminary was transferred to New Archangelsk in order to educate future priests and translators. Father Netsvetov celebrated also bilingual (i.e. in Church Slavonic and vernacular dialects) liturgies in order to attract new faithful to the Orthodox Church. Since in 1867 Alaska was sold to the Americans, protestant and catholic missionaries came and the Aleutian schools were closed. Still in the XX century the number of the Orthodox in Alaska increased and until this day in Alaska the liturgy is celebrated – apart from the dominating English – also in the vernacular languages (of the Eskimos and Indians), Church Slavonic (often influenced by Russian) as well as in the other languages of the faithful.
Źródło:
Latopisy Akademii Supraskiej; 2012, Język naszej modlitwy- dawniej i dziś, 3; 135-147
2082-9299
Pojawia się w:
Latopisy Akademii Supraskiej
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Białorutenizacja i ukrainizacja języka liturgicznego w Kościele prawosławnym w II Rzeczypospolitej
Autorzy:
Pawluczu, Urszula
Powiązania:
https://bibliotekanauki.pl/articles/2167880.pdf
Data publikacji:
2012
Wydawca:
Akademia Supraska
Tematy:
Kościół prawosławny
Polska
liturgia
Białorusini
Ukraińcy
Orthodox Church
Polska
Liturgy
Byelorussians
Ukrainians
Opis:
The Orthodox Church in the II Republic of Poland, reviving as a continuation of the Russian Church, gradually underwent relatively important changes. Under the influence of a very active national Ukrainian movement as well as of the Byelorussian movement and the Polish authorities, it ceased to be a nationally homogenous whole. The Byelorussian and Ukrainian circles actively strived to introduce the national languages – Byelorussian and Ukrainian – into the liturgy. By doing so they sought to restore the national traditions in the Church in Byelorussian and Ukrainian lands, taken away from Poland after the XVIII century partitions. The aspirations to underline the national traditions in the Church were accompanied by the desire to give the Orthodox Church in Poland the national Byelorussian and Ukrainian character. The gradual introduction of Ukrainian and Byelorussian into the liturgy and church life went with great difficulty due to the reluctance of the Church hierarchy – mostly Russians – as well as the state authorities, aiming decisively at the assimilation of the national minorities into the Polish nation. Polonization, supported by the state authorities, formed the circles of the Orthodox Polish, particularly among the orthodox soldiers of the Polish Army. At the same time the fundamental community of the faithful consisted of Byelorussians and Ukrainians, who, by the means of introduction of the national languages into the liturgy and the church life (among other things), wanted to use the Orthodox Church to develop their own national ideas.
Źródło:
Latopisy Akademii Supraskiej; 2012, Język naszej modlitwy- dawniej i dziś, 3; 171-181
2082-9299
Pojawia się w:
Latopisy Akademii Supraskiej
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Konflikt na tle języka liturgicznego w parafii prawosławnej w Legnicy
Autorzy:
Małaszewski, Dariusz
Powiązania:
https://bibliotekanauki.pl/articles/2167883.pdf
Data publikacji:
2012
Wydawca:
Akademia Supraska
Tematy:
Legnica
Polska
Kościół prawosławny
język liturgii
Ukraińcy
Łemkowie
Polska
Orthodox Church
Liturgical Language
Ukrainians
Carpatho-Russians
Opis:
The Orthodox parish in Legnica was founded, despite many difficulties and the opposition of the authorities, after the displacement of Ukrainian and Carpatho-Russian population of the south-eastern part of Poland to Lower Silesia. The Orthodox celebrated their services in the vestry of the local Evangelical church (in Jawor another parish was formed, later on ransformed into a branch of the Legnica parish), baptisms, weddings and funerals were celebrated, in 1965 they started teaching religion in the parish. Though the orthodox community of Legnica was multinational, it’s the Carpatho-Russians who wanted to have their language taught in school and used as the liturgical language and in the parish life. They appealed to their local bishop, to the metropolitan, finally to the state authorities. For some time the Carpatho-Russians went to local Catholic church for services and for lessons of religion, intending to force the Church authorities to assign the Ruthenian-speaking priest, allow the services in their language. Still all the solutions led to some kind of losses in the local orthodox community. Fortunately the problem observed in the 1970s-1980s in Legnica was exceptional in the whole country since generally the Polish Church authorities did not favour the Ukrainian or Carpatho-Russian national tendencies.
Źródło:
Latopisy Akademii Supraskiej; 2012, Język naszej modlitwy- dawniej i dziś, 3; 189-198
2082-9299
Pojawia się w:
Latopisy Akademii Supraskiej
Dostawca treści:
Biblioteka Nauki
Artykuł

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