![Sprawozdanie z konferencji naukowej „Quelleneditionen zur Geschichte des Deutschen Ordens und anderer geistlicher Institutionen”, Würzburg, 12 –13 V 2017 roku](/api/image/getissuecoverimage?id=picture_2017_37316.jpg)
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The Resolution “On Religious Associations” and other normative legal acts adopted by the Soviet government during the 1930s were aimed at the gradual destruction of religious life. this paper analyzes methods of work used by the Soviet state to prevent the spread of religious creeds in the West Siberian Territory, which negatively affected the position of the Orthodox clergy. In addition, the attitudes of various segments of the population to changes taking place in spiritual life are discussed. During this period, worshipers were subject to numerous compulsory fees and were involved in various labor duties. At the same time, the elimination of priests as a class was accompanied and complicated by numerous conflicts of priests and parish church councils, as well as with local authorities. A serious problem was the desecration of churches and the frequent theft of church property, which greatly complicated, and often made impossible, the holding of church services. The increase in retail prices in 1931 ravaged the parishioners of many churches and put worshipers in an extremely distressing situation. At the same time, the repression of clergy intensified, during which many were arrested and executed. The reduced number of clergymen threatened the functioning or even existence of many parishes in Western Siberia, and the intensification of persecution of clergy after 1937, along with the active closure of churches, led to the disappearance of the Barnaul diocese, with its territories becoming part of the Novosibirsk diocese by 1940.
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The post-conciliar liturgical indications, of which the free-standing altar with the priest celebrating the liturgy „facing the faithful” became a visible sign, freed the presbytery walls of newly built churches from large altar extensions. The situation became a kind of call for the creators of sacred art, providing an opportunity to return to the noble mosaic art, whose monumental works of the first millennium have survived to this day. It is enough to mention the temples of Ravenna, Palermo or Rome itself. Their iconographic programs, rich in form and content, are continued in the large-format, contemporary altar mosaics by Father Marko Ivan Rupnik, in which a refined artistic form intertwines with a well-thought-out theological concept, showing the vitality of tradition at the threshold of the third millennium. The aim of this article is to present the basic Marian theological themes present in the largest complex set of mosaics that has been built in Poland in recent years.
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The Adam Monastery, dedicated to the Assumption of the Virgin Mary, the foundation of Adam the Captain, prior to 1652, located on Apărătura Hill, in the Ghenghei Forest, was the focus of several historical researchws. The fund of Adam monastery, very rich in documents, preserved today in the National Archives of Iași, came under our scrutiny. In the past, the monastery was administratively located in the past in Tutova and Covurlui counties. Today, it is located in Galati county. Previously, it was under the jurisdiction of Husi diocese. In this article, we publish 29 original documents related to the Adam monastery, dating from the period between 1648-1841.
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The paper focuses on the investigation of the sigillographic sources — pendant wax seals, that belonged to the representatives of Livonian Bishops and Archbishops of Riga. For the investigation, more than 700 pendant wax seals from the Latvian State Historical Archive’s Fund No. 8 — “Archives of Internal Magistrate of Riga” were analyzed. The paper focuses on the wax seals that belonged to the representatives of the Archbishopric of Riga, and representatives of the Livonian Bishoprics. Analysis of the seals of Livonian clergy reveal that several stages can be distinguished in their development. The earliest wax seals that belonged to the representatives of the Livonian clergy display a well-known image – a bishop seated on a throne holding his regalia. For earliest seals it was common to use uncolored wax, these seals mostly were round in shape but the transition to the pointed oval shape took place during the 13th-century. By the middle and end of the 13th-century seals transitioned into use of red wax. During this time also first double-sided seals (where the reverse can be considered as the counterseal) appeared. In this period bishops and archbishops are depicted standing in the church surroundings, indicating the seal owner’s status and rank. In the 14th-century the use of the family coat of arms also appears. Counterseals in 15th-16th-cenuries are used separately as the great seal and counterseal and the depiction used in them represent the importance of the cult of Virgin Mary in Livonia. Nevertheless, Livonian clergymen also used their family coat of arms for self-representation. Medieval religious communities were specialists in symbolization. During the middle ages they adopted and readjusted their own equivalent of self-representation devices used not only in sigillographic sources but also in artistic and architectural works.
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This article outlines the main philosophical and political issues of this late-Tudor Anglican divine. Hooker’s ideas, developed in Of the Laws of Eccclesiastical Polity, provide some atypical answers to typical questions about the state and its connection with the church. The first issue presented is the nature of law and reason: Hooker’s approach bears a strong resemblance to St. Thomas Aquinas’ thought here. We can also observe the naissance of a theory of a “social contract”, as society enters an agreement to nominate a governor over them. Hooker seems to be applying this theory to both the origins of the state and of the church. In describing the role of tradition in law-making, Hooker can be called the pioneer of the Conservative doctrine. We shall indicate the role of the Revelation in Hooker’s outlook and his polemics with the Puritans here. Finally, we will come to Hooker’s criticism of the theory of two powers, his favour of monism and its historical proponents, and to his arguments for the royal supremacy in England.
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In the article, I will present the history of the destruction of Orthodox churches in the Chelm region and southern Podlasie in Poland in 1938. This incident is an important element in the process of symbolizing the existence of the Orthodox Church in Poland, which is why the memory of trauma is a feature of the memory of Orthodox people. This incident does not actually exist in the public discourse, it is unknown, and what is more, it does not fit the common Polish perception of the Second Polish Republic. The trauma of this incident in the Orthodox community is part of the post-memory discourse, which means that the next generations also experience trauma.
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The 20th century was a very difficult period of time for the Greek-Catholic Church in Ukraine. In the year 1946 new communist invaders started to fight religion in Western Ukraine. They have organized so called “council” in Lviv in order to suppress UGCC. Despite that Ukrainian Greek-Catholic Church did not seized to exist. Bishops, priests and faithfuls have survived the time of persecution in the underground. This was the time of great testimony to the faithfulness of our people to the Catholic Church and to the Holy See. That testimony was strengthen by blood of many martyrs: bishops, priest, religious and faithfuls. In the year 1989, when Soviet Union was about to collapse, UGCC has raised from underground to the new life. In 2001 saint pope John Paul II has acknowledged the great sacrifice of Ukrainian martyrs and has beatified 27 of them.
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The article attempts to present the history of Luther’s Evangelical Parish, existing in the years 1896-1945. It was the oldest in Wrzeszcz (Langfuhr), a rapidly developing suburb of Gdansk (Danzig) in the Wilhelminian Era. In the interwar period it was also one of the two largest evangelical parishes in the entire Free City of Danzig. New parishes were separated from its territory twice. Luther’s parish played a key role in the pastoral ministry of military units stationed in Wrzeszcz (Langfuhr) until 1920, further, among others, in creating a new central municipal cemetery in Danzig and in the history of the local anti-Nazi Confessing Church (Bekennende Kirche) movement.
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Review of: Robert Kasperski - Ian Wood, The Transformation of the Roman West, Leeds 2018, ARC Humanities Press, ss. 160, Past Imperfect
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This article is an attempt to illustrate relations between the theory and practice of the military activity of Polish bishops under the rule of the Piast dynasty. The problem is discussed based on an analysis of the locally formulated ideal of episcopal power and the ideological and legal patterns reaching Poland that regulated the possibilities of using weapons by clergymen, and, in particular, defined the ways in which churchmen participated in wars and in declaring and conducting them.
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The Russian Orthodox Church was deprived of a patriarch by the tsar Peter I the Great in 1721 and since then had been ruled by every next monarch. The position of a patriarch was restored in 1917, when the Synod chose Tikhon Biellavin (died in 1925), by secret voting. When the Russian Provisional Government was overthrown by bolsheviks, the new government started to subordinate the Orthodox Church. There were many attempts of destroying the Orthodox Church by pro-government religious groups, deceptional taking over the Orthodox administration, accusing the Patriarch Tikhon, and executing people defending churches during sacral pretiosas depriving action. The Orthodox Church’s independence was cut short in 1927 after the so-called Declaration of Metropolitan Sergei Stragorodski was published. Since then, his opponents had been persecuted, and his supporters had got promoted. The process of the Russian Orthodox Church enslavement ended when the Council of the Russian Orthodox Church Affairs with the security service officer Karpow as a director was established. The Council had its impact on the election of patriarchs Stragorodski and Simansky and bishops nominations. Orthodox churches, theological schools, monasteries, were liquidated massively, the number of dioceses was reduced, as well. On the Karpov’s and the government order, there was an unsuccessful attempt of establishing the Orthodox Vatican in Moscow. Patriarchs Stragorodsky and Simansky ruled according to governmental demands, not faithful people’s needs.
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Review of: Dejan Ajdačić - Ljiljana Marks, Zagreb u pričama i predajama. A sad je li to istina ili nije, ja to ne znam, Hrvatska sveučilišna naklada, Institut za etnologiju i folkloristiku, Zagreb 2020., 445 str. Davor Nikolić - Vilko Endstrasser, Mali oblici. Promišljanje žanra, Institut za etnologiju i folkloristiku, Zagreb 2020., 256 str Irena Miholić - Lidija Bajuk, Međimurska popevka, Ljevak, Zagreb 2020., 391 str. Tanja Halužan - Miroslava Hadžihusejnović Valašek, Tradicijske crkvene pučke pjesme na području Požeške biskupije, Požeška biskupija, Požega 2020., 295 str. Tanja Halužan - Miroslava Hadžihusejnović Valašek, Hvatajte se u pleteno kolo. Tradicijska glazba Virovitičko-podravske županije, Ogranak Matice hrvatske u Slatini, Slatina 2020., 371 str. Tanja Halužan - Miroslava Hadžihusejnović Valašek, Hodi k meni, puče dragi. Hrvatske duhovne pjesme franjevačkih rukopisnih kantuala prve polovice 18. stoljeća u Slavoniji i Srijemu, Hrvatska franjevačka provincija sv. Ćirila i Metoda, Zagreb 2019., 223 str. Ljiljana Pešikan-Ljuštanović - Lidija Delić, Zmija, a srpska. Konceptualizacija u usmenom folkloru, Andrićev institut, Andrićgrad, Višegrad 2019., 396 str. Lidija Delić - Jelenka Pandurević, Folklorni erotikon. Erotika i poetika srpskih narodnih pesama, Andrićev institut, Višegrad 2020., 163 str. Dubravka Zima - Plameni inkvizitori. Feminizam i kultura straha, ur. Lada Čale Feldman, Anita Dremel, Lidija Dujić, Maša Grdešić i Renata Jambrešić Kirin, Centar za ženske studije, Institut za etnologiju i folkloristiku, Zagreb 2019., 180 str. Martina Petranović - Devedesete. Kratki rezovi, ur. Orlanda Obad i Petar Bagarić, Institut za etnologiju i folkloristiku, Jesenski i Turk, Zagreb 2020., 427 str. Ewa Wróblewska-Trochimiuk - Osamdesete! Slatka dekadencija postmoderne, eds. Branko Kostelnik and Feđa Vukić, Hrvatsko društvo likovnih umjetnika, Društvo za istraživanje popularne kulture, Zagreb 2015, pp 344. Antonija Zaradija Kiš - Marinko Tomasović, Urezani i uklesani simboli na arhitekturi Makarske i njenog rubnog područja, Gradski muzej Makarska, Makarska 2019., 128 str. Jasna Čapo - Mila Dragojević, Identiteti u ratu. Civilne žrtve u komparativnoj perspektivi, Srednja Europa, Zagreb 2020., 195 str. Jelena Seferović - Križo Katinić, Sve su minute bitne. Antropološko-psihoterapijski pristup smrti, Jesenski i Turk, Zagreb 2020., 101 str. Nada Kujundžić - Claudia Schwabe, Craving Supernatural Creatures. German Fairy-Tale Figures in American Pop Culture, Wayne State University Press, Detroit 2019., 344 str. Bruno Robert Kirinić - Ukrajina i Hrvatska. Povijesne paralele. Radovi Drugog međunarodnog hrvatsko-ukrajinskog znanstvenog skupa, ur. Ljubomyr Sikora i Jevgen (Jevgenij) Paščenko, Etnološko društvo Bojky, Drogobyč 2019., 447 str. Ana Antolković - Digitalni alati za istraživače: DARIAH ELDAH Consent Form Wizard (CFW) i portal SSHOpen Marketplace
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Review of: Marek Słoń - Piotr Okniński, Narodziny miasta komunalnego. Struktury ustrojowe, ramy przestrzenne i podstawy gospodarcze Krakowa w XIII wieku,
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The article is devoted to the topic of visualization, which is relevant for the modern world in general and scientific knowledge in particular, investigated through the image of Plato in Antiquity and in medieval Orthodox painting. Using the example of Plato’s iconography as a visual message, the authors want to show the great potential for the development of the visual history of philosophy, anthropology and culture in general, as well as the new visually oriented semiotics and semantics of the image. This approach reveals expressively and meaningfully its relevance for the study of Plato’s image, together with other ancient philosophers’ images, in Orthodox medieval churches in Greece, Serbia, Romania, Bulgaria and, of course, ancient Russia in the 15th-17th cc, allowing to see the great ancient Greek philosopher from a new perspective.
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