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The present study aims to highlight the attitude of the Russian Orthodox Church and implicitly of Orthodoxy everywhere towards one of the greatest projects of humanity,namely the human rights system. Thus, this paper debates the content of a document approved by theSynod of the Russian Orthodox Church in 2008 which reveals its position on the essential pointscontained in all human rights. First, the author makes an introduction about the general debate thatinvolves the voice of the Orthodox on the one hand and the proposal of human rights on the other.Following is a presentation of the content of the Russian document, as well as references regarding itsreception in the European Christian environment. The strengths and weaknesses of such a documentare presented and include the Church in the contemporary debate, including responding to the mostdelicate challenges related to the beginning of the right to life, freedom of expression, abuses of thestate or public morality
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In recent years, record books have been the subject of research not only for scientists but also for unprofessional genealogists. The Archive of the Koszalin-Kolobrzeg (Kołobrzeg) Diocese was established in 2003. The task of the staff was to take over from the parish archives the documentation created before 1945. The collection of 215 items of Catholic record books was extracted from the archives. They come from 39 Catholic parishes. After proper protection and development, they are now available in digital form to interested researchers. The catalog presented in the article contains the state of preservation and the enormous cognitive value of Catholic record books collected in the Koszalin archive.
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The text presents the most important elements that make up the religious imagination of the author of Dziennik bez samogłosek – Aleksander Wat. The work is an analysis and interpretation of selected pieces of work from the first published volume of poems from 1957. Wat’s thought combines the tradition of Judaism and Christianity and includes the motives from both religions in his texts. References to Judaism include describing characters from the Old Testament and the understanding of faith as an event of God’s meeting with man. From Christianity, on the other hand, the author derives the depiction of God’s cruelty within the theme of Calvary, manifested in three areas: pain, received hope for posthumous relief and nothingness, and God’s indifference to the suffering of his creation. The reinterpretation of biblical threads and bold, maybe even the blasphemous rejection of the idea of the Resurrection reveal the apocryphal nature of Wat’s work. The non-canonical nature of the texts is also illustrated by the “non-canonical nature of faith”, which constantly balances on the border between trust and doubt. Questioning, rejecting faith, and suffering related to experiencing a relationship with God is caused by experiencing the cruelty of God, who in Christ is compassionate love, but in the Father - the executioner.
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The article written by Barbara Szymczak-Maciejczyk delivers an analysis of Maria Kuncewicz’s book The City of Herod: Palestinian Notes. The Polish writer describes her trip, and pilgrimage at the same time, to the Holy Land where she was invited by the PEN Club in 1936. The text addresses several issues. There is a fascination with traveling to a foreign country with a different culture, which Kuncewicz writes down as colorful and interesting; there is also a need to experience transcendence, referring to the writer’s religiousness and the desire of her ancestors to visit the Holy Land. The author of the article examines the sacrum of Jerusalem and surrounding places related to the Biblical events and the need to meet God. There is also the question of how the penetration of three cultures affects Kuncewicz’s experience of transcendence.
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Hasidic pilgrimages from Israel, the United States, and other countries of the world to the graves of tzaddikim in Poland and Ukraine have been growing since the 1980s and 1990s. The rapid development of pilgrimages after the fall of the former Eastern bloc not only changed the landscape of the researched areas, but also influenced memory and identity as well as the economic and political strategies of their inhabitants. In the article, based on ethnographic fieldwork in Lelov and Lizhensk in Poland, and in Uman, in Ukraine, I describe three initiatives, which have resulted from the boost in the pilgrimages, and which shape various local reactions. These are: the festival “Ciulim-Cholent Day” in Lelov; the activity of a local blogger from Lizhensk, who popularises the knowledge on Hasidism and Jewish pre-war inhabitants of the town; and protests against Hasidim organised by the Council of Civic Organizations in Uman. Two interpretations of the pilgrims’ “rights” to the visited sites emerge from the analysed material. One of them is organised around the concept of “return”, which embodies the myth of the shtetl. According to this perspective Hasidic pilgrims are seen as Jews visiting the graves of their ancestors and restoring the world which was destroyed with the Holocaust. The second perspective is based on the idea of foreign “invasion”, which calls for local resistance.
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According to historians, the participation of the Order of Friars Minor in the November Uprising was significant. As historical sources show, a beautiful chapter in the history of national uprisings was written by the Franciscan Observants (known as Bernardines in Poland) in the Congress Kingdom and in the territories directly incorporated into the Russian Empire, where national oppression was high and where the bloody November Uprising broke out in 1830. The Bernardine community turned out to be sensitive to calls for freedom, which is why many monks participated in independence movements, though we need to bear in mind that the Holy See forbade the religious to take part in revolutions. Many Bernardines volunteered as chaplains of insurgent units or joined Colonel Józef Zaliwski’s partisan forces. Those who distinguished themselves in particular were Poncjan Brzeziński OFM and the preacher Benwenuty Mańkowski. An important role was played by Bernardine monasteries, which became transfer points for the insurgents, providing them with both spiritual and material support. The available information suggests that except for Brzeziński and Mańkowski, no Bernardine friar was arrested or exiled after the Uprising. However, fragmented pieces of information allow us to conclude that the role of these monastics during the Uprising was by no means insignificant. „The future generations”, as Charles Montalambert wrote, “will tell stories about this magnificent concord between the clergy and the people [...], about those Bernardines and village priests arriving on horseback with sabres in their hand to die leading their sheep”.
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The account of the then young girl Halina Martenka (1932–2019) deported with her family from Kaczory to Skrzatusz in the spring of 1940. In the years 1940–1944 the Martenków worked as forced labourers on the estate of Gustaw Brüsch.
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Writing about the cathedral Church requires combining reliable historical and conservation knowledge with the spiritual tradition of Christianity. Restoration works in the Koszalin cathedral, which have been ongoing for many years, also provide for the installation correction of stained glass windows in the Episcopal chancel of the Episcopal temple, make conversation about the presence, history and significance of these over a century-old elements of artistic and liturgical decor. The article gathers basic information related to the origin of stained glass and reflects on the historical and current context of stained glass, and also gave some suggestions for the iconographic program of the cathedral’s presbytery.
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The article is devoted to the legal foundations of pastoral work of chaplains in the Second Polish Republic on the example of the prison in Rowne (Równe). Namely, in the text is published contract of employment that was concluded in the second half of the 1930s between the prison head and chaplains: Roman Catholic – canon priest Ludwik Syrewicz and Orthodox – father mitrat Michał Jakowlew (Mychajło Jakowlew). Both pastors were employees and worked on the basis of separate contracts that actually did not differ much (except for the amount of salary). It was established that, in accordance with published contracts, chaplains were required to perform services in prison, deliver the sermon on Sundays and holidays, visit prisoners in cells, teach religious education in prison school, etc. All this undoubtedly had a positive educational, spiritual and cultural and educational impact on prisoners.
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How great the event was the Second Vatican Council is evidenced by the fact that social media: television, radio and press from almost all over the world wrote and reported on the course of the council sessions. Not only plenary sessions were shown and described, but also the statements of the Council Fathers in the lobby. The public was kept informed about the work and progress of individual committees. The article shows how the course of the Second Vatican Council was perceived by the Koszalin press, based on publications published in Głos Koszaliński in 1962–1966 (in Koszalin there was only one newspaper at that time Głos Koszaliński, a body of the Polish United Workers’ Party).
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Martial law is one of the extraordinary states when the army takes power in the country. It was introduced on December 13, 1981. It was abolished on July 22, 1983. The People’s Republic of Poland was at that time administered by the Military Council for National Salvation (WRON). The purpose of introducing this state of affairs was to destroy the anti-communist opposition. The article is about the situation in the Koszalin-Kolobrzeg (Kołobrzeg) Diocese at that time. Described are attitudes of clergy and laity to the authorities who raised their hands on their own people. The people described in the article showed courage and patriotism. They had confidence in God and understood that they could not give up freedom without a fight. They stood up to the challenge during this difficult time.
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From the third century, the Hermit movement developed in the Church, which gave rise to the monastic state, and flourished at the end of the 11th century and embraced the 12th centu¬ry. The history of the Order of the Blessed Virgin Mary of Mount Carmel begins in the 12th century in Palestine. The Second Carmelite Order, which is its female branch, was founded by Pope Nicholas V bullum Cum nulla fidelium of October 7, 1452. In 1605 a decision was made to establish a monastery of Bare Carmelites in Poland. At the end of the same year, the first monks (Italians and Spaniards) came to Krakow (Kraków). Bare Carmelites came to Poland in 1612 on the initiative of religious confreres The article describes the beginnings and foundation of the Monastery of Mary Mother of Reconciliation of the Blessed Nuns of the Blessed Virgin Mary from Mount Carmel in Borne Sulinowo. The construction works lasted for several years, the nuns had to deal with many difficulties and inconveniences in order to finalize their intentions. Carmelite nuns support the Koszalin-Kolobrzeg (Kołobrzeg) Diocese with prayer and work. Another form of ministry is to create and open a space of prayer for everyone seeking renewal or deepening contact with God.
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The purpose of this article is to introduce into scientific circulation one of the documents related to the history of the Old Believer colony in the Masurian Lakes in Poland. The field studies were conducted between 2011–2013, during the implementa-tion of the grant “Slavica a bizantyjskie dziedzictwo. Multimedialny katalog zabytków piśmiennictwa staroobrzędowców zamieszkałych w Polsce jako narzędzie odtwarzania fenomenów ginących kultur”. One of the families of hereditary old rituals presented a hand-written draft to researchers. Upon closer examination, it turned out that the manu-script was a separate sheet which, among other records, contains fragments of the five works of Archimandrite Paul (Prussia). Thus, it can be argued that in the middle of the 1930s, the identity of the former head of the monastery of the Life-Giving Trinity in Voinovo was still known to local residents and the Orthodox Church conducted anti-schism propaganda in the region with the help of his ideas.
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This article compares the interior paintings in the ‘Ades and Ohel Moshe synagogues, both of which are non-Ashkenazi, in the Naḥlaot neighborhood in Jerusalem. Although the synagogues were decorated 50 years apart, there are similarities in the painted motifs and drawing schemes, but also some differences. I suggest that these differences reflect the development of a Jewish concept of national redemption during the 50 years that elapsed between the adornment of the two synagogues.
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