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The greatest authorities of the Reformation era were familiar with 40 writings in Latin written by Andreas Volanus, cursed by Rome son of Silesian and Polish noblemen.
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Relaying on the study of archival documents from 1866–1870, the paper discusses the relocation of Varniai Priest Seminary (Samogitian Diocese) to Kaunas and its functioning there at the end of 19th century. The seminary was located in the quarters of the former Bernardine monasteries and the Church of St. George. The treasury spent 6650 rubles annually for the maintenance, but the Tsarist administration restricted the admission in such a way that the number of ordinands was reduced to zero in 1867. All attempts to solve this problem made by Bishop Motiejus Valančius failed. Despite that, the seminary, in order to preserve its personnel, did not stop its activity. When a new Minister of Internal Affairs came to power, a compromise with the Tsarist administration was reached in 1870.
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Saint Sava wrote in 1206/7 the Life of Saint Simeon (Žitije Svetog Simeona) preserved as the copy no. IX H 8 [Š 10]. Saint Sava did not complete this work, but it was, to a large extent, taken from a sermon of Theodore the Studite (written before 826 AD). So far there have not been any ambiguities regarding this text, starting from the issue of Pavol J. Šafárik from 1851 onwards. However, due to the lack of a full stop between two sentences in the final part of the Life of Saint Simeo, there is a possibility of different interpretations of that part (sheet 116a, line 4). When comparing the aforementioned part of the text (sheet 116a, line 4) with the oldest Serbian Church Slavonic (Hilandar 387; Dečani 87; HAZU IV d 4) and ancient Greek (Ambrosianus gr. C 02 sup.; Parisinus gr. 1018; Ottobonianus gr. 251; Ambrosianus gr. E 101 sup.) manuscripts containing Studite’s sentences, which Sava followed as models, previous interpretations can be questioned.
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Relying on old and new historical sources, the article considers in details the relocation of Samogitian Diocese’s Seminary from Varniai, a Samogitian small town, to Kaunas, a gubernatorial city of Czarist Russia. The relocation was a consequence of czarist policy against the local Catholic Church implemented after the suppression of the 1863 insurrection. The article focuses primarily on the historical documents from July 1864 till December 1865. These documents present the data of the last days of the seminary in Varniai and about the beginning of its functioning in Kaunas. The analysis of the documents shows that in Kaunas, Samogitian Diocese’s Seminary commenced its functioning at the beginning of 1866. This conclusion contradicts to widespread opinion that the seminary began its working earlier, i. e. in 1864 or 1865. The seminary is the oldest continuously working school in Lithuania.
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The Franciscan and the Dominican monks were coming to Kotor from Dubrovnik during the sixties of the 13th century. In the late Middle Ages the orders of preachers had taken over from the Benedictines the decisive role in nearly all aspects of the religious life in the town. The Franciscans were building outside the city walls the large monastery devoted to St. Francis, while the Dominicans upon their arrival obtain first the patron’s St. Paul’s church, the endowment of Pavle Bari, to build later in the 14th century with the grant of Nikola Buća St. Nicola’s monastery out of town on the banks of the Škurda River. Monasteries run by the orders of preachers were built in strategically significant locations, outside the city walls, but very near its ramparts. It seems that the Franciscans played a particularly significant role in Kotor in the late Middle Ages, judging by the number of their churches, as well as by their active role in the formation of the religious practice in the town. By the middle of the 15th century the Franciscans observants moved from the St. Francis monastery, leaving it to the conventuals, and started to found their own monasteries based upon the learning of St. Bernardin of Sienna, who preached against the sins in Italian urban settlements. His preaching could concern the everyday life in Kotor too. A particularly significant role of the Franciscans in Kotor had been played in the process of unification of the eastern and western church, as they had been the special emissaries of the Pope. Special attention has been devoted to the influence of the Dominicans, and particularly the Franciscans, on the contents of the last will and testaments of the citizens of Kotor in the late Middle Ages is analyzed.
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Idea and the basis for this article (and the lecture held under the same title in the Institute of History in Belgrade, on November 7th, 2002) came from the research of the Archive of the Savina monastery during August 2002, with financial support of the project The Society in Serbian Diplomatic Sources by the Ministry of Science and Technologies of the Republic of Serbia. The Archive of the Savina monastery is the one of the rare monasteries which preserved relatively large quantity of the documents, within the great time span. In foundation and character of the Savina Monastery crucial role was played by the two facts: when the monks moved from Tvrdoö to Savina in XVII century, they brought with them significant parts of the deposits of the Tvrdoö and Mileöevo monasteries, and the second one is the development of the monastery during XVIII century, which created rich archives. The medieval part of the Savina archive is comprised of three charters: 1. charter of king Uroö I on the occasion of foundation of St. Nikola church in Hvosno as an estate of Mileöeva (1. September 1276 ñ 1. May 1277); the original has not been preserved, there are two transcripts, one written at the earliest in XVI century and the other, transcript of this transcript, made in 1938 by Mstislav äahmatov, Russian law historian from Prague; 2. a transcription from XVIII century of the falsified charter of emperor Uroö about the tribute of Ston (12. July 1358); four copies of this false charter have been preserved. It was made by the end of XV century with the aim to transfer the tribute of Ston from the Monastery of Saint Archangels in Jerusalem to the Serbian monasteries at the Mount Athos - Chilandar and St. Paul; the sources give us no proof for logically coherent answers to questions of the motives of writing or the circumstances and time of arriving at Savina; 3. the charter of despot Stefan Lazarević by which he donated five villages in the region of todayís Poûega to the monastery of Mileöeva (after 1413); in the archive of Savina there is an original with preserved wax seal and the transcript of the original made in 1938 by Mstislav äahmatov. The charters of king Uroö and despot Stefan represent the only relics of the medieval archives of the monastery of Mileöeva. After being brought to Savina, at the latest in 1694, they were taken out of the monastery several times for a longer period. By the end of 1856 Ivan Kukuljević found them in the hands of the priest Luka Radonić in Kotor. It is not known when and for what reason they arrived there. It was Luka Radonić himself who brought them back to the Savina monastery at the latest in 1890. The charters were taken from the monastery again in 1985 to be conserved by the Institute of preservation of the cultural monuments in Cetinje. After seventeen years they were brought back to Savina ñ not preserved!
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Internal (spiritual) life in Serbian medieval monasteries dedicated to the Theotokos – Chilandar and Studenica, is regulated according to typikon of the monastery, written by Saint Sava, who was a monk at the monasteries. In these Typikons, founders gained their rights in relation to their monasteries, and they are still in relation to the abbots (hygoumenos) of the monasteries. Practice scepter of the founder of the monastery that was introduced in Hilandar Monastery Typikon from 1200/1, is nothing but the tradition that had long existed in Mount Athos. So St Sava traditionally refers to the relations abbot–founder in the Serbian monasteries at the beginning of the 13th century. Besides Typicons of Hilandar and Studenica, in the medieval Serbian state and its legal order, Dušan’s Code also dealt with the jurisdiction of founder of the monastery, and with relations between abbot of the monastery and its founder. This paper explained that during the establishment of a new monastery, church tradition was very explicit and clear regarding its organization.
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The author analyses the stained-glass works of artist Algirdas Dovydenas which are integrated in many sacral areas. The works decorating Rainiai Martyrdom chapel and the Franciscan Monastery chapel near the Hill of Crosses are analyzed in detail. Also great attention is paid to the stained-glass works embedded in St. Nicholas church in Vilnius, church of Lithuanian Martyrs in Domeikava, and church of Blessed Virgin Mary Christian Relief in Nida. The thematic peculiarities and plastic expression of the before mentioned works are presented. Moreover, the author’s great knowledge and original usage of the techniques of glass art will be emphasized. Lastly, the development of A. Dovydenas sacral stained-glass works is summarized by highlighting the evolution of his works towards an innovative artistic approach.
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The article presents wide research on the painting, “Saints Benedict and Scholastica Glorifying Virgin Mary” situated in Kražiai church of Virgin Mary’s Immaculate Conception. The painting has been analyzed by historic, iconographic and stylistic methods. The picture was painted between 1643 and 1655. It was added to the second altar in the Benedictine monastery church. In 18th c. it was moved to the newly built church and placed into the Grand altar, which perfectly continued the iconography of the painting. The research reveals the multipartite iconography of the painting and the changes after the painting was decorated with silver casings and partially repainted. The article suggests that the main iconographic type of painting is Saint Conversation and that several other paintings can be described as analogs and prototypes.
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This article considers the reiteration of St. Simon Stock’s mystical vision in the paintings found in the Lithuanian Carmelite Churches of the 17th and 18th centuries. It ascertain that their painters strived to preserve the traits of the original prototype picture especially those of Carmelita monks’ figures. Therefore the faces of St. Simon Stock are similar and express similar devout emotions in all of them. But in comparison with the images found in other European countries Lithuanian paintings depict Holly Mother with the child Jesus Christ giving the scapular to Carmelita monk while in other paintings the figure of Christ is absent. In all other aspects the Lithuanian paintings copy the pictures of famous European painters and manifest no much unconventionality.
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Šunskai parish archives were taken away by the Soviet government and only incidental bishops’ visit reports survived in the parish archives. However, the 1914s inventory survived in Poland the Lomza diocese archives stored along former Seinai diocesan documents, dating back to the Bishop Antanas Karosas exile from Sejny. Not every visitation report fully reflects and discusses parish status. Some reports are missing the Parish inventory. Sometimes instead a visit report there is found only the bishop’s brief statement of the visit to the parish and the giving of the sacrament of confirmation. The Šunskai parish visitations revealed the relatively stable material and spiritual condition of the parish. A regular visit to the parish by the bishop or by his assistant often had a large number receiving the sacrament of Confirmation. Sometimes the bishop’s visitation, if not solemn, was confined only to the granting of this sacrament. It seems that quite a modest visitation took place in 1941, when World War II started. The bishops’ visit report provided us with the parish image as it was.
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Church doctrine concerning church property is discussed in this article. The Church needs material means in implementing its apostolic mission. Church magisterial and legal canons declare that priests use material wealth modestly. Transparency and a determined order should exist in all accounts of all church property. The mission of the church is based on spiritual values; material ones are needed to maintain the cult, the priests and do good works – to support those in need. Church did much to support science, art and culture. It established many universities. The article also discusses the new institutions, established after the IInd Vatican Meeting: the activity of a purser in the Diocese, economical services in the Diocese and economical services in the Parish. The role of ordinary people in administrating Church property is also touched upon. Several canons require that the administrators of Church property obey the civil laws of that country, if they do not contradict the birthright. Inescapably, we face the problems of property return in the Republic of Lithuania. The laws of the democratic Republic of Lithuania consider religious communities as juridical persons. The main laws of civil authorities provide information about the return of Church property and its use for the Church.
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The article traces the development of the iconography of St. Anthony of Padua from the thirteenth century and its characteristic features in the Lithuanian Baroque art. The traditions of the representation of the saint in the Western Europe were determined not only by his biographical facts but also by the abundance of the miraculous legends and the awareness of the spirituality of the talented preacher. In Lithuania, the iconography of St. Anthony acquires peculiar features in its form. Yet, the profound meaningful content of the Lithuanian representation of the saint is in broad agreement with Western traditions. The prevalence of one particular iconographic type (The Vision of Infant Jesus) was determined by the spread of the devotional practices related to the Franciscan friar in the country and to the unanimous awareness of his charisma, i.e. an active life of proclaiming Christ and a close personal relation with Him.
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Jan Kowalik spent his emigration years in northern California, where he improved his professional skills. His life is inextricably linked with the history of the very diverse Polish diaspora over the San Francisco Bay and ethnic pastoral care. The article describes the Polish diaspora in California, which began to arrive in San Francisco Bay in the 1840s. Then, as a “labor emigration,” being the core of the Polish diaspora in California, it reached its peak in the 1920s, and was powered after the Second World War. In addition, the article shows the importance of the Catholic Church and pastors, especially the Society of Christ, to migrants.Jan Kowalik became a chronicler of parish life and launched many initiatives promoting Polish culture. The most visible form of his activity was publishing activity. As the editor of “St. Adalbert Catholic Parish Bulletin” (published since April 23, 1976), in 1977 he began publishing his own column, “Polish Traces over the Bay,” dedicated to the past of Poles in California. In January 1979, he started to publish “God's Sowing.” The author of the article broadly discusses both publications, pointing out their authors and editorial collaborators.
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The article traces the development of the iconography of St. Anthony of Padua from the thirteenth century and its characteristic features in the Lithuanian Baroque art. The traditions of the representation of the saint in the Western Europe were determined not only by his biographical facts but also by the abundance of the miraculous legends and the awareness of the spirituality of the talented preacher. In Lithuania, the iconography of St. Anthony acquires peculiar features in its form. Yet, the profound meaningful content of the Lithuanian representation of the saint is in broad agreement with Western traditions. The prevalence of one particular iconographic type (The Vision of Infant Jesus) was determined by the spread of the devotional practices related to the Franciscan friar in the country and to the unanimous awareness of his charisma, i.e. an active life of proclaiming Christ and a close personal relation with Him.
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The article traces the development of the iconography of St. Anthony of Padua from the thirteenth century and its characteristic features in the Lithuanian Baroque art. The traditions of the representation of the saint in the Western Europe were determined not only by his biographical facts but also by the abundance of the miraculous legends and the awareness of the spirituality of the talented preacher. In Lithuania, the iconography of St. Anthony acquires peculiar features in its form. Yet, the profound meaningful content of the Lithuanian representation of the saint is in broad agreement with Western traditions. The prevalence of one particular iconographic type (The Vision of Infant Jesus) was determined by the spread of the devotional practices related to the Franciscan friar in the country and to the unanimous awareness of his charisma, i.e. an active life of proclaiming Christ and a close personal relation with Him.
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In the iconographical program of the Basilica of The Blessed Virgin Mary’s Birth of Šiluva the main three interlacing themes are developed: Mother of God who gave the birth to the Saviour, Jesus Christ who established the Church and the Church. These three themes are also supplemented by other subjects from Old and New Testaments whish are important for whole iconographical program. The essence of the church interior decoration consists of three altars ensemble, which is located in the space of presbytery and side naves, four altars by pillars, pulpit and baptistery and also loft stand in the space of central nave. The iconographical program of this church is realized of the sculptor Tomas Podgaiskis. The iconographical program contains dramatization, beautiful visual effects, baroque dash which matches with seriousness of Classicism.
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The study deals with the negotiations during the final phase of the Council of Trent (1563). It points to important moments that led to the successful completion of council reforms and maps various problematic elements that the Council had to deal with. The last part of the study is devoted to an overall evaluation of the Council from both historical and legal perspectives. It provides a comprehensive basis for understanding the origination and orientation of individual reform decrees, as well as the participation of the main actors in conciliar negotiations in their enforcement and subsequent implementation.
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W artykule przedstawiono powstanie ruchu wolnych chrześcijan w Polsce przed rokiem 1918 i odzyskaniem narodowej niepodległości. Była to kontynuacja wcześniejszego ruchu braci plymuckch zapoczątkowanego w Dublinie w 1830 roku. Początek działalności braci wolnych w Polsce związany jest z ożywieniem religijnym na przełomie wieków w niezależnych kręgach: neopietystycznych luteran na Śląsku Cieszyńskim oraz mariawickich rzymskokatolików w centralnej Polsce. Artykuł prezentuje sylwetki założycieli i istotne wydarzenia, które doprowadziły do powstania pierwszych zborów braci na Śląsku oraz Zrzeszenia Zwolenników Nauki Pierwotnych Chrześcijan w Warszawie.
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