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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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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 history of the Dominican monastery in Racibórz covers the years 1299–1810. It belonged to the Polish province of the Order of Preachers, from 1706 to the Czech province, and from 1754 to 1810 to the Congregation of blessed Czesław. At the head of this monastery were prioresses. Until 1630, they were elected and approved by provincial superiors for an indefinite period. From 1631, their term of office lasted three years, unless one of the superiors had died before. The author presents a list of 62 Racibórz prioresses and years of their rule and shows the sources of his findings.
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The article analyses the constituent parts of the identity of the Evangelical Church Augsburg Confessions (Lutheran) in Cieszyn Silesia from the 2nd half of the 19th century to 1945. The statutory time frames have allowed to trace the correlates of national culture, which is sourced in 19th century national movements. They led to the construction, of a retrospective national history, in which in first place was a unique position of the Polish language and the confessional identity was defined in terms of Polishness. This predetermined national-religious pattern set for a period of about 100 years the nature of the Lutheran Church in Cieszyn Silesia. The article, in addition to the theoretical part, was supplemented with the author’s own study of archival documents of the seven Zaolzian Protestant congregations.
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The review of: Anzelm Weiss. 2019. Akta wizytacyjne parafii Wolsztyn z 1777 r. Lublin: Wydawnictwo KUL, ss. 189. ISBN 978-83-8061-708-7.
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The oldest sources of Christian life in Romania (the treasure of liturgical books, needed for cultic activity, together with dogmatic, hagiographic, patristic and canonical literature) were directly received from Byzance, in Greek or by Slavic affiliation. In our presentation, we will insist only on the moments that have deeply influenced the development of orthodox spirituality, of the Romanian language and literature. We will highlight the beginnings of the printing of Romanian language translations, taking into account the intense influence and circulation that printed books had, compared to manuscripts. We will not neglect the especially important aspect of the introduction of the Romanian language in cultic activity, a process that was realised in stages by scholarly hierarchs, with the tacit agreement of the Eastern patriarchs. The second part of the study addresses the presence of Saint Paisie from Neamț and the contribution of his translation school to the development of Romanian literature. The modern period of the Romanian literature has its beginnings also in the translations made by scholar monks in the monasteries from Moldova and Wallachia: Neamț, Dragomirna, Secu, Căldărușani, Cernica etc. The goal set by these translators was the soul’s salvation of those who read. The readers, by the help of the saintly texts, would learn how to repent and change their life, according to the Gospel of Christ, in order to acquire eternal life. Moreover, the translations have a moral and social practical utility. By its highly elevated expression, the liturgical language became a stilistic model and an inspiration source for Romanian poets and writers. Moreover, the religious books translators have enriched theological literature, but also Romanian literature, making an essential contribution to the development of the liturgical language and to the Romanian literary language.
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The purpose of the article is to study the artistic manner of Stefan Pashetsky, to use his signed work for the attribution of other icons, and to introduce his legacy in the context of the Ukrainian icon painting of the first half of the 18th century. Methodology. Formal and stylistic analysis, iconography, iconology methods, and method of cultural context study were used to achieve this goal. The scientific novelty of the article is that for the first time the works of Stefan, a Pashetsky painter, who worked in the 1730s for the churches of the Peremyshl diocese, were comprehensively examined. It has been found out that the painter synthesized the innovations of stylistics and iconography inherent in the Ukrainian art of the late 17th – the first third of the 18th century with traditional motifs that have evolved in local medieval church art. It is revealed that Stefan Pashetsky worked in a similar style with the masters of the large center of church art active in the 1670s – 1760s in the town of Rybotychi near Peremyshl. Conclusions. The work of Stefan Pashetsky fits into the achievements of masters of church art of the Peremyshl diocese in the first half of the 18th century. It is important to note that during the time of Stefan Pashetsky's work, the Latinization processes among the clergy of the Peremyshl diocese, initiated by the decrees of the Zamoysky synod in 1720, intensified, which was also reflected in local church art. In this context, the works of Stefan Pashetsky present rather a conservative line of icon painting, based on the tradition of the last century. The wall paintings and icons of Stefan Pashetsky indicate that, like most Ukrainian masters, he adapted new sources of iconography, mainly through the engravings from the old printed books of Lviv and Kyiv. However, his approach is recognizable and distinguished by an individual authorial manner.
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Američka profesorica historije umjetnosti na Univerzitetu Harvard, direktorica Aga Khan programa za islamsku arhitekturu, rođena Turkinja, Gulru Necipoglu u ovom tekstu sagledava četiri stotine osamdeset i jednogodišnji život Aja Sofije nakon što je 1453. godine i osvojenja Konstantinopolja pretvorena u džamiju. Zaranjajući duboko u historijske, arheološke i religijske profesorica Necipoglu potanko objašnjava različite stadije u formalnoj transformaciji i osmanizaciji / islamizaciji post-bizantijske Aja Sofije ukazujući kako su značenja koje je građevina stekla tokom stoljeća nadilazila specifičnost izvornog konteksta u kojem je izgrađena, te njenu očevidnu sposobnost da se održi kroz vrijeme. Ova studija, zapravo, prikazuje jednu osebujnu dinamičku interakciju sa promjenjivom publikom i jedan živi dijalog između prošlosti i sadašnjosti. Ovaj tekst je napisan početkom 1990-tih godina i objavljen je u sklopu publikacije Oxford University Pressa, ali je i danas aktualan, posebno nakon odluke vlasti Republike Turske da Aja Sofiji ponovno vrate status džamije, posebno u kontekstu njene vjekovne simbolike, prvo kao trijumfalnog monumenata kršćanstva nad poganstvom, potom islama nad kršćanstvom, te sekularističkog nad religijskim nakon pada Osmanske carevine. Upravo ovaj tekst čitaocu daje relevantne historijske, umjetničke i arhitekturalne činjenice na osnovama kojih može sagledavati i najvažnije aspekte najnovije prenamjene Aja Sofije, jer i njeno ranije prisvojenje kao imperijalnog i religijskog simbola od strane osmanskih sultana nije odbacivalo svijest o njenom nekadašnjem značaju, kao i zajednički jezik arhitektonskih oblika koji nadilaze puku fizičku aproprijaciju kršćanskog svetog prostora od strane muslimanskih osvajača.
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Die autobiographischen Aufzeichnungen von Johann Schmidt über sein Wirken als Lehrer im Repser Bezirk in den Jahren 1890 bis 19101 enthalten zahlreiche Informationen über das Unterrichtswesen sowie über die soziale, wirtschaftliche und berufliche Situation in Siebenbürgen zwischen dem Ende des 19. und dem Beginn des 20. Jahrhunderts.
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1520 traf eine von Bischof Ferenc Várdai nach Weißenburg einberufene Synode eine Reihe von Entscheidungen, die den Klerus der sächsischen Pfarreien auf dem Gebiet der Diözese zutiefst beunruhigten. Ein wesentlicher Teil des als Pfarrerbe verbliebenen Vermögens befand sich im Besitz des Bischofs und wurde für den Bau der Kathedrale (ad fabricam ecclesie cathedralis) und für die Wartung des bischöflichen Hofes (mensa episcopalis) bestimmt. Von nun an musste das cathedraticum, die übliche Gebühr von einem Gulden, die von den Pfarreien an die Erzdiakonate zu zahlen war, auch von den Rektoren aller Kapellen entrichtet werden. Allen, die wissentlich oder unwissentlich Zehntbetrug begangen hatten, sollten die Pfründen entzogen, und sie sollten exkommuniziert werden. Das Konkubinat der Priester sollte ebenfalls sehr hart bestraft werden: mit einer Geldstrafe von fünf Gulden und, bei Nichtzahlung, mit Pfründenentzug, Exkommunikation und Inhaftierung. Die Dekane durften vorerst in Eherechtsstreitigkeiten nicht mehr urteilen. Eine weitere Unzufriedenheit der sächsischen Priester bezog sich auf die Tatsache, dass die dem Bischof zustehenden Steuern nicht mehr in der Hermannstädter Mark in Höhe von 4 Goldgulden erhoben wurden, sondern in der Ofener Mark in Höhe von 6 Gulden.
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Die historischen Karten sind eine wichtige Quelle für die Erkundung der Vergangenheit der siebenbürgisch-sächsischen Stühle, die über fünf Jahrhunderte zusammen mit den Distrikten Kronstadt und Bistritz den territorialen und politischen Kern der freien Siebenbürger Sachsen bildeten. Die in dieser Studie analysierte Quelle wurde noch nie untersucht, obwohl es sich um eine der wertvollsten Karten von Siebenbürgen handelt. Die 1532 vom Kronstädter Humanisten und Reformator Johannes Honterus erstellte Landkarte (Chorographia Transylvaniae. Sybembürgen) hat über 150 Jahre die kartographische Darstellung der Region beeinflusst. Die Situation änderte sich radikal, nachdem das Fürstentum Siebenbürgen vom Haus Habsburg in Besitz genommen wurde. Die Militäringenieure und Stabsoffiziere der österreichischen Armee haben seit Ende des 17. Jahrhunderts die genauesten Karten der Provinz angefertigt. Fast alle von ihnen bis 1800 hergestellten kartographischen Materialien sind in einer kleinen Anzahl von Exemplaren erhalten, meist nur als Manuskripte. Die Verbreitung dieser Karten war vor allem aufgrund der sehr strengen militärischen Vorschriften für solche strategischen Objekte begrenzt.
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Der Mythos der Kronstädter Reformation suchte den Protagonisten Johannes Honterus aus den widersprüchlichen lokalen Erscheinungsformen herauszuhalten. Dies beginnt bereits mit dem reflektierenden Bericht des Organisten Ostermayer über die Ereignisse im Frühjahr 1544 und setzt sich fort bis hin zu den Deutungen der Gesangbuchgeschichte im 20. Jahrhundert. Wenn in der siebenbürgisch-sächsischen Historiographie über das bei Valentin Wagner wohl 1555/1556 in Kronstadt erschienene Gesangbuch als dem ersten Gesangbuch gesprochen wird, wird damit gleichzeitig das 1543 in der Druckerei von Honterus erschienene Achtliederbuch von Andreas Moldner nicht nur wegen seines Umfangs, sondern besonders wegen seines Inhalts aus dem Gesamtbild der Einführung der Reformation in Kronstadt weitestgehend zurückgestellt. Mit seiner Herzensfrömmigkeit und Nähe zur anabaptistischen Theologie war ihm eine Resonanz in lutherisch-konfessionellem Umfeld versperrt.
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