scholarly journals Święty Władysław w Pułtusku

2019 ◽  
Vol 25 ◽  
pp. 194-197
Author(s):  
Radosław Lolo
Keyword(s):  
Source Analysis ◽  
Saint Peter ◽  
Jesuit College ◽  
The Church

The article deals with the fate of the relics of Saint Władysław donated in 1585 by the Polish queen Anna Jagiellonka to the Jesuit college in Pułtusk. They were handed over from the royal treasury as evidence of gratitude for the education of Andrzej Batory - nephew of King Stephen I. Later the members of the Waza dynasty: princess Anna Katarzyna (1634) and king Władysław IV Waza (1635), fond homage to these relics. At that time he also gave them a silver reliquary as a gift. After the suppression of the Jesuits, the fate of the relics was unknown. Artifacts connected associated with them were found in the church of Saint Peter and Paul in Pułtusk in 2016. Research was unable to confirm that 7 of the oldest parts of a skull came from Saint Władysław`s skull which is now kept in Györ (lack of the DNA in the parts from Pułusk). Later, it was confirmed that these artifacts venerated in Pułtusk were relics of Saint Władysław. On the basis of the source analysis and comparison of the size of herms and pillows the author fixed that this herm, which was kept in Diocesan Museum in Płock, known as herm Saint Maurycy`s herm is in fact the herm donated to the Pułtusk`s Jesuits by Władysław IV in 1635 on Saint Władysław`s relics.

scholarly journals The vision of Saint Peter of Alexandria, from the Church of St. Archangels in Prilep: Iconographical research

Zograf ◽  
2012 ◽  
pp. 83-88
Author(s):  
Saso Cvetkovski
Keyword(s):  
Thirteenth Century ◽  
Wall Painting ◽  
Saint Peter ◽  
The Church

This text is dealing with a rare thematic innovation that appeared in Byzantine wall painting of the thirteenth century. In particular, the author explores the iconography of the Vision of Saint Peter of Alexandria as found in the Church of St. Archangels in Prilep around 1270. He argues that this work manifests a key moment in the development of this composition over the course of the thirteenth century. This links the same motif found in Melnik from the beginning of the thirteenth century, and a composition from the Church of the Virgin Peribleptos in Ohrid from 1294/1295. In the end, place of the Vision in the painted program of the western part of the Church of St. Archangels in Prilep is analyzed.

scholarly journals Art. XVI.—A Memoir of the Primitive Church of Malayála, or of the Syrian Christians of the Apostle Thomas, from its first rise to the present time

1834 ◽  
Vol 1 (2) ◽  
pp. 171-192
Author(s):  
Charles Swanston
Keyword(s):  
Saint John ◽  
Saint Jerome ◽  
Saint Peter ◽  
The Church

The Syrian or primitive church of Malayála Christians acknowledges Saint Thomas for its founder; and from the earliest dawn of Christianity in India, the tomb of that apostle has been as much venerated in the East as the tomb of Saint Peter was at Rome. This is not asserted on the authority of any obscure tradition, but unites in its favour all the proofs which can warrant its correctness: the accumulated testimonies of the first ages of the church; of Saint Jerome; of Saint John, surnamed Chrysostom; Athanasius, and Eusebius.

The Jesuit College, Manchester, 1875

1990 ◽  
Vol 20 (2) ◽  
pp. 291-304 ◽  
Author(s):  
Oliver P. Rafferty
Keyword(s):  
Great Britain ◽  
Society Of Jesus ◽  
Religious Orders ◽  
Religious Order ◽  
Religious Congregation ◽  
Jesuit College ◽  
The Relationship ◽  
The Church

In an Apostolic Constitution, dated 8 May 1881, Pope Leo XIII sought to regulate the relationship between diocesan bishops and religious orders. In the words of Herbert Vaughan the Papal pronouncement ‘sums up and ends a recent controversy on matters of discipline affecting the working of the Church in Great Britain’. Romanos Pontifices represented a personal triumph for Vaughan. He had assiduously campaigned at Rome to have the freedom of religious orders restricted, and their operations subject to the supervision of the local bishop. The Pope’s document directs that members of religious orders may not open a house in any diocese without the explicit permission of the bishop. Nor, in future, would it be possible for a religious congregation to convert existing institutions to other use without the consent of the episcopal authorities. The ruling of the document was an adjudication affecting all religious orders, and demanded complete obedience to all its details. The only religious order mentioned by name was the Society of Jesus. It, too, was to be subject to this ordinance in spite of its claims to be exempt from such interference in the running of its affairs.

scholarly journals Hierarchia wschodnich biskupów w historiografii kościelnej V wieku

Vox Patrum ◽  
2012 ◽  
Vol 58 ◽  
pp. 181-199
Author(s):  
Sławomir Bralewski
Keyword(s):  
Present Article ◽  
Fifth Century ◽  
Saint Peter ◽  
The Difference ◽  
Eusebius Of Caesarea ◽  
The Church ◽  
Marked Tendency ◽  
The Way ◽  
Church Historians

Francis Dvornik has expressed the view that, in the Eastern part of the Empire, the principle of accommodation dominated over the principle of the apostolic ori­gin. The situation, he maintained, resulted from the fact that the aforementioned area included excessively numerous sees which were either established by one of the Apostles or were considered to be somehow connected with their activities. Does the conclusion of the Czech researcher find any justification in the way the precedence of bishoprics is depicted in the Greek ecclesiastical historiography of the fifth century? The present article is to give an answer to the question. The analysis of the ecclesiastical historiography in question demonstrates that Eusebius of Caesarea, who wrote in the IV th century, while setting a hierarchy of bishops was guided first and foremost by the principle of accommodation. The church historians, however, who compiled their works a mere century later put a decisively lesser stress on Eusebius’ predilection in that matter. Although the narrative of Philostorgius, since fragmentary, is hard to interpret, Socrates’ atti­tude displays a marked tendency of favoring the importance of the apostolic ori­gin, which was most probably taken over from Rufinus of Aquileia. Sozomen tended to tell the difference between the official hierarchy of bishops, which was based on the principle of accommodation, and the structure of bishoprics connec­ted with the Apostles. Theodoretus, in turn, tended to connect both the principles, however, preferring the idea of the Church originated by saint Peter, accordingly of the ecclesiastic structure based on the principle of the apostolic origin. As a consequence, and contrary to F. Dvornik’s thesis, it should be concluded that (at least) the authors of the Ecclesiastic Histories of the fifth century were in favor of the principle of the apostolic origin and maintained it was over the prin­ciple of accommodation.

scholarly journals Humor and satire in the relationship between the Ukrainian people and the clergy (historical and source analysis)

2021 ◽  
pp. 57-69
Author(s):  
Оlena Korotkova ◽  
Keyword(s):  
Social Behavior ◽  
Fairy Tales ◽  
Source Analysis ◽  
Folk Tales ◽  
The People ◽  
Long Time ◽  
Folk Tradition ◽  
The Relationship ◽  
The Church ◽  
Historical Periods

Fundamental differences in the value categories of the Ukrainian people and the clergy have a long history. The specific attitude of the people to the representatives of the elite clerical caste of society in different historical periods had many contradictions. Ukrainians have deep respect for traditional religious cults for a long time, but openly mocked and distrusted church and clergy. At a time of growing anti-feudal popular sentiments, the clergy became an unconditional example of negative social behavior and the embodiment of a rigid state exploitative policy in the people's consciousness. Popular protest manifested itself in satirical and humorous folklore – fairy tales, fables, stories, parodies, jokes. Representatives of the clergy appeared in folklore in the form of greedy priests, prone to drunkenness and brawls, deacons who spent working and free time in the inn and at the gaming table. Folk artists sharply ridiculed the ignorance of priests and their unwillingness to perform their direct duties. The problems of the relationship between the clergy and the peasantry and its coverage in folklore were covered in ancient chronicles, stories, scientific and ethnographic publications of prominent researchers and representatives of the literary elite. In the XIX – early XX century most periodicals paid much attention to the publication of folk tales, jokes, poetic stories. For example, outstanding masterpieces of folk humor were „The Lamentation of the Kiev Monks”, which was first published in 1881 in the magazine „Russian Antiquity” and „Poem about Father Negrebetsky”, which was published in the „Notes of the NTSh” in 1905. humorous works are published in multi-volume books by P. Chubynsky, ethnographic collections by M. Dikaryov, collections by the outstanding philologist B. Hrynchenko, „Notes of NTSh” edited by I. Franko, etc. A large layer of folk anti-clerical humor was preserved in the form of folk jokes, the heroes of which were clumsy priests and uneducated flocks. Folk playgrounds and performances of „merrymakers” and buffoons were perceived by the priesthood as manifestations of demons. They violated the sacred dogmas of the church, and therefore were subject to destruction. But attempts to destroy the satirical and humorous folk tradition led to completely opposite results – laughter became a sharp weapon for the people, able to resist oppression and violence.

scholarly journals Katedra Piotra w nauczaniu Optata z Milewy jako ostateczny probierz prawdziwości Kościoła

Vox Patrum ◽  
2004 ◽  
Vol 46 ◽  
pp. 155-162
Author(s):  
Stanisław Koczwara
Keyword(s):  
Catholic Church ◽  
Church History ◽  
Saint Peter ◽  
The Church ◽  
The Catholic Church

The article St. Peter’s Chair in the Teaching of Optatus of Mileve as the Final Criterion of Authenticity of the Church is particularly about certain period in the catholic Church history in IV century, which was experienced in the Latin Africa by schism of the Donatists. In order to prevent the division Saint Optatus broadcasted the extremely mature conception of the Saint Peter's chair, that was based on Saint Cyprian's idea. Optatus describes this power/chair as a first gift for the Church - meaning Saint Peter, who is a source of the rest of gifts such as baptism and penance. This chair was transmitted to the Saint Peter's successors as a source and tool for the Church union. Everyone who wanted to be in the harmony with me Church should maintain complete union with bishop of Rome.

scholarly journals Olympiodor of Alexandria – Scholarch of the Alexandrian School of Neoplatonism

2021 ◽  
pp. 6-15
Author(s):  
Irina Zajceva ◽  
Keyword(s):  
Intellectual History ◽  
Modern Science ◽  
Research Literature ◽  
Source Analysis ◽  
Russian Science ◽  
Philosophical School ◽  
Scientific Approach ◽  
Biographical Approach ◽  
Curriculum Vitae ◽  
The Church

Introduction. The domestic and foreign research literature pays great attention to Alexandrian Neo-Platonists of the 4th–6th centuries such as Hypatia, Ammonius son of Hermias, John Philoponus, but at the same time Olympiodorus, David the Invincible, Elias, Horapollon are given insufficient attention. This is largely due to lack of any reliable information in modern science, which reveals the life and professional path of these eminent intellectuals, as well as the fact that the majority of the few preserved works of these authors have not yet been translated into Russian and English. The author of the article aims to study the “intellectual portrait” of Olympiodorus without reconstruction or refinement of his curriculum vitae based on source analysis. Methods and materials. The Intellectual History and the micro-historical approach were chosen as the main methodological basis of this article. The work is based on the system-wide analysis and historical-biographical approach. The source base of the article consists of the extant Olympiodorus works in the book series “Commentaria in Aristotelem Graeca”. The historiography of the topic, for the most part, is represented by the works of Western European scientists: L. Westerink, S. Viano, N. Tarrant, etc., in particular. Russian Science almost did not study the personality of Olympiodorus: the only exceptions are small articles or just incorporation of information about him in the biographies of other well-known personalities. Analysis. The author argues for the thesis that Olympiodorus, contrary to the prevailing opinion in Russian science, was a smart executive and a good scientist who managed to preserve the traditions of the Neo-Platonic School of Alexandria by continuing to interpret classical works of Plato and Aristotle. Conclusion. Based on the analysis of Olympiodorus works, the author concludes that Olympiodorus of Alexandria has assumed the post of head of the Alexandrian Philosophical School of Neo-Platonism in the competition with John Philoponus, also he has been able to continue the activities in line with the tradition of Ammonius, son of Hermias while supporting political parity with the Church authorities and has furthermore become one of the first of Alexandrian intellectuals who used a classical scientific approach to interpret works of Plato and Aristotle without striving for their absolutization.

scholarly journals DESCRIPTION AND EVALUATION REGARDING THE HOLY MYSTERY OF PRIESTHOOD IN ROMAN CATHOLICISM

2021 ◽  
Vol 7 (14) ◽  
pp. 27-36
Author(s):  
Dragoș Corneliu BĂLAN ◽  
Keyword(s):  
Catholic Church ◽  
Canon Law ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
Roman Catholicism ◽  
Central Difference ◽  
Orthodox Theology ◽  
Saint Peter ◽  
The Church ◽  
The Invisible

The central difference between the Orthodox teaching and the Catholic one regarding the Church comes from the conception regarding its foundation. In the Catholic conception, the visible Church was founded before the Pentecost, on the testimony of Saint Peter the Apostle, and at Pentecost only the invisible Church would have been added. The entire conception about the hierarchy, in the Roman Catholic Church, is strictly juridical. In reality, as the Orthodox theology testifies, the essence of the ecclesial hierarchy is charismatic, not juridical. This is what the great difference to the Catholic teaching consists in. The Eastern theology makes no abstraction of jurisdiction and canon law, yet, jurisdiction depends on grace, not grace on jurisdiction, contrary to what some Western Church theologians would suggest in certain works such as those belonging to the Western Theology.

Romuald – Model Hermit: Eremitical Theory in Saint Peter Damian’s Vita Beati Romualdi, chapters 16–27

1985 ◽  
Vol 22 ◽  
pp. 65-77
Author(s):  
Colin Phipps
Keyword(s):  
Spiritual Growth ◽  
Eleventh Century ◽  
Major Work ◽  
Saint Peter ◽  
The Church ◽  
Papal Legate

Saint Peter Damian stands among the most important exponents of the revitalised eremitism which played so prominent a role in the religious reforms of eleventh-century Italy. Afterwards cardinal-bishop of Ostia, papal legate and doctor of the church, he was from 1043 prior of the eremitical community of Fonte Avellana, which he had first entered in 1036/7 and for whose constitutions he was so largely responsible that he can be counted virtually as its refounder. Fonte Avellana, however, owed its origins, probably in the 990s, to Saint Romuald of Ravenna. The community derived the general tenor of its spirituality from his, and it is clear that the image of the saint which Damian was able to build up impressed him deeply. The Life of the saint, which he wrote not later than 1042, was the first major work in what was to grow into his considerable corpus, and far exceeds in length any of his later hagiographical products. His image of Romuald became his own model. In the process, the image seems to have become imbued for its part with the colouration of Damian’s own concerns. The whole Life took on a shape and a structure determined not by Damian’s hard knowledge of the man but by his schematisation, his programme, of Romuald’s spiritual growth. The Life is the vehicle of a kind of argument.

scholarly journals Miracles of the Saints in Nikon’s Chronicle as a Source for the Study of the Church Ideology during the 1520s–1530s

2020 ◽  
Vol 162 (6) ◽  
pp. 58-73
Author(s):  
A.N. Novoselov ◽  
Keyword(s):  
Comparative Analysis ◽  
Russian Literature ◽  
16Th Century ◽  
Historical Events ◽  
Old Russian ◽  
15Th Century ◽  
The Will ◽  
Saint Peter ◽  
The Church ◽  
Will Of God

This paper examines the informative potential of miracles described in Nikon’s Chronicle. Miracles are understood as a symbolic genre of the Old Russian literature. They are stories about unexpected and miraculous events taking place through the will of God and solving some earthly problems. The miracles worked by the following Russian saints were analyzed: Saint Peter of Moscow, Sergius of Radonezh, Barlaam of Khutyn, etc. The texts of miracles from the saints’ lives, Russian chronicles dating from the 15th century to the early 16th century, and Nikon’s Chronicle were compared. It was concluded that the storylines had been considerably revised in the 1520s–1530s. A hypothesis was introduced that the texts were transformed as a result of the influence exercised by Maximus the Greek and the non-possessors, who expressed doubts that certain metropolitans and monastery rectors could have been recognized as miracle workers. This hypothesis was confirmed through the comparative analysis of Nikon’s Chronicle and the trial minutes of Maximus the Greek. The conclusion was made that the miracles described in the earlier sources were rewritten in the subsequent years to shift the emphasis on the important role played by certain church figures in the key historical events.

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