Relevant bibliographies by topics / Catholics, Belarusian

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Academic literature on the topic 'Catholics, Belarusian'

Author: Grafiati
Published: 4 June 2021
Last updated: 28 July 2025

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Journal articles on the topic "Catholics, Belarusian"

1

Labyntsev, Yuriy. "Adam Stankevich, a historian of the Belarusian national movement in the Catholic Church and a catholic priest." Slavic Almanac, no. 1-2 (2019): 254–69. http://dx.doi.org/10.31168/2073-5731.2019.1-2.3.02.

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At the beginning of the 20 th century in the Western provinces of the Russian Empire among the local Roman Catholics, the first convinced carriers of the Belarusian national idea appeared. Among the most active was the catholic priest Adam Stankevich (1891-1949), a graduate of the Catholic Seminary in Vilna and the Catholic Academy in Petrograd. In the future, he not only took a leading position in the Belarusian national movement, but also be- came an outstanding historiographer of this movement. In 1919, Stankevich settled in Vilna. In 1910-1930, he was active in social, political, scientifi
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2

Ostrówka, Małgorzata Maria. "Ewa Golachowska, "Jak mówić do Pana Boga? Wielojęzyczność katolików na Białorusi na przełomie XX i XXI wieku". Instytut Slawistyki PAN, Wydawnictwo Agade, Warszawa 2012, ss. 189." Acta Baltico-Slavica 38 (December 31, 2014): 346–54. http://dx.doi.org/10.11649/abs.2014.021.

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The subject of the review is a book of Ewa Golachowska How to talk to God? The book is a report from the field. The author moves on the issue of distribution of functional languages spoken by Catholics in Belarus (Polish, Belarusian, Russian) in cross-generational. The book also includes texts that are a record of living speech of Catholics of all generations of Belarusian sites. They document important and dramatic events in the history of the Catholic Church in Belarus and the fate of his faithful, as well as the local Polish language, which goes along with its users.
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Shchavinskaya, Larisa. "The “Belarusian” past, present and future in the representations of the Catholic Metropolitan Stanisław Bohusz Siestrzeńcewicz." Slavic Almanac, no. 1-2 (2019): 237–53. http://dx.doi.org/10.31168/2073-5731.2019.1-2.3.01.

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A large number of Roman Catholic population, mainly ethnic Lithuanians and Belarusians, joined the Russian Empire during the division of the lands of the Polish-Lithuanian Commonwealth in 1771-1795. The first section of 1772 included mainly the Eastern Belarusian territories and the new Roman Catholic subjects of the Empire were mostly ethnic Belarusians. This fact influenced the choice by the Russian Imperial administration of «Bishop of Catholic churches in Russia». They appointed Stanisław Bohusz Siestrzeńcewicz. In accordance with the volition of Empress Catherine II, the “Bishop of Belaru
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4

Zhitko, Anatolij. "Discriminative Economic Policy of the Russian Government Towards the Catholic Nobility of Belarus (Second Half of the 19th Century – the Beginning of the 20th Century)." Vestnik Volgogradskogo gosudarstvennogo universiteta. Serija 4. Istorija. Regionovedenie. Mezhdunarodnye otnoshenija, no. 4 (August 2021): 89–101. http://dx.doi.org/10.15688/jvolsu4.2021.4.8.

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Introduction. The upper class of Belarus within the Russian Empire attracted the attention of researchers. However, the restrictive economic policy of the Russian government towards the nobility of the Roman Catholic faith has not been the subject of special study. The aim of the article is to identify the main aspects of the discriminative policy of the autocracy against the Catholic nobility of Belarus in the second half of the 19th – early 20th centuries. Methodology. The study is based on the fundamental principles of historical knowledge – historicism, objectivity, value-based approach, a
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5

Teplova, V. A. "Orthodoxy in the Belarusian Lands from 1839 to 1917: A Return to the Faith of Ancestors." Orthodoxia, no. 4 (May 22, 2024): 146–79. http://dx.doi.org/10.53822/2712-9276-2024-4-146-179.

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The article explores the history of the Orthodox Church in the Belarusian territories from 1839 to 1917. The article investigates the gradual resurgence of Orthodoxy following the Church Council of Polotsk, exploring its stages and the obstacles and challenges encountered during this period. This is attributed to the lasting impact left on the believers’ consciousness by over two centuries of Orthodox Christians staying within the Uniate Greek Catholic Church. Many former Uniates after 1839, who were formally considered Orthodox, for various reasons still attended Roman Catholic churches, conf
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Miazin, N. A. "SPREAD OF PENTECOSTALISM IN BELARUS." Vestnik Bryanskogo gosudarstvennogo universiteta 08, no. 04 (2024): 90–98. https://doi.org/10.22281/2413-9912-2024-08-04-90-98.

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For centuries, two directions of Christianity coexisted on the territory of Belarus: Orthodoxy and Catholicism. At the end of the 19th century Protestant communities, mostly belonging to Baptism, began to be established. In Western Belarus in the 1920s and 1930s, thanks to the mission of Gustav Schmidt, a new Protestant denomination, Pentecostalism, began to spread. In the post-war period, under pressure from the authorities, most of the Belarusian Pentecostal congregations joined the Baptist Union. In 1991 the United Church of Christians of Evangelical Faith in Belarus was established, unitin
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7

Kazak, Oleg. "Aggravation of interfaith relations in the Belarusian provinces of the Russian Empire (late 19th – early 20th century) in the light of archival documents." Scientific Herald of Uzhhorod University. Series: History, no. 2 (45) (December 25, 2021): 95–102. http://dx.doi.org/10.24144/2523-4498.2(45).2021.247221.

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The article analyzes various aspects of the relationship between the largest confessional groups of the Belarusian provinces of the Russian Empire (Orthodox and Catholics) in the late 19th – early 20th centuries in the context of the implementation of the models of self-identification «our – other» and «our – alien». Particular attention is paid to the characteristics of the activities of Catholic clergy and fanatical parishioners to incite interfaith hostility (insults to representatives of another confession, unfounded calls for conversion to Catholicism, erroneous interpretation of the Decr
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8

Dmitriy S., Lavrinovich. "Representatives of the Orthodox and Catholic Churches from the Belarusian-Lithuanian Provinces in the State Duma of the Russian Empire." Almanac “Essays on Conservatism” 4 (October 30, 2022): 49–61. http://dx.doi.org/10.24030/24092517-2022-0-4-49-61.

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Representatives of the Orthodox and Catholic Churches from the Belarusian-Lithuanian provinces in the State Duma of the first and fourth convocations took an active part in political and legislative activities, influenced the development of the socio-political and socio-economic situation, both in the territory of the region and the Russian Empire in general. Due to the support of the deputies and the Orthodox clergy, measures were taken to inhance the situation of the Orthodox Church, to develop school affairs, and draft laws were developed to improve the situation of the peasant population.
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9

Dmitriev, Mikhail V. "Poloni and Rutheni, Catholics and Orthodox Christians, natio and confession in Medieval chronicles of Eastern Europe." Journal of the Belarusian State University. History, no. 1 (February 4, 2022): 5–18. http://dx.doi.org/10.33581/2520-6338-2022-1-5-18.

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This article analyses evidence from Old-Russian, Ukrainian-Belarusian and Polish chronicles of the 12th–16th centuries, which displays how confessional and ethnic elements interacted, when authors were constructing their representations about Poles, Russians and Ruthenians. Analysis has shown that in the Old-Russian chronicles confessional references were somehow effacing discourses of tribal and ethnic belonging, whereas in Polish and Ukrainian-Belarusian texts Christian references were not in odds with ethnic ones.
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Labyncev, Jurij, and Larisa Shchavinskaja. "The Belarusian Fate of Suprasl Archimandrite Nikolai (Dalmatov)." Slavic World in the Third Millennium 19, no. 1-2 (2024): 25–41. http://dx.doi.org/10.31168/2412-6446.2024.19.1-2.02.

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Among the large number of clergymen from the Great Russian provinces sent to the Belarusian lands after the liquidation of the Brest Church Union in 1839 and the mass conversion of the local Belarusian Uniate population to Orthodoxy, Archimandrite Nikolai (Dalmatov) of Suprasl Monastery (1835–1906) stands out for his special services not only to the church, but also to Belarusian culture as a whole. In the late XIX – early XX centuries he laid the practical and scientific foundations for the current revival of the ancient Suprasl Monastery of the Annunciation, Suprasl Lavra, which is currently
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Books on the topic "Catholics, Belarusian"

1

Moroz, Małgorzata. "Krynica": Ideologia i przywódcy białoruskiego katolicyzmu. Białoruskie Tow. Historyczne, 2001.

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2

Dzwonkowski, Roman. Postawy katolików obrządku łacińskiego na Białorusi wobec języka polskiego. Tow. Nauk. Katolickiego Uniwersytetu Lubelskiego, 2004.

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3

Kulagin, A. N. Katalitskii︠a︡ khramy Belarusi. Belaruskai︠a︡ ėntsyklapedyi︠a︡ imi︠a︡ Petrusi︠a︡ Broŭki, 2008.

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I︠A︡rmusik, Ė. S. Katolicheskiĭ kostel v Belarusi v 1945-1990 godakh: Monografii︠a︡. Grodnenskiĭ gos. universitet, 2006.

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5

Marozava, S. Unii͡a︡tskai͡a︡ tsarkva ŭ ėtnakulʹturnym razvitstsi Belarusi (1596-1839 hady). "Hrodzenski dzi͡a︡rz͡h︡. ŭniversitėt im. I͡A︡nki Kupaly", 2001.

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author, Tratsi︠a︡k Ivan Ivanavich, ред. Belaruskae katalitskae dukhavenstva ŭ satsyi︠a︡kulʹturnym pratsėse pershaĭ palovy XX stahoddzi︠a︡: Manahrafii︠a︡ : u 2 chastkakh. HrDU imi︠a︡ I︠A︡nki Kupaly, 2019.

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I︠A︡ncharski, S. T. Kastsëly Belarusi: Hrodzenskai︠a︡ dyi︠a︡tsėzii︠a︡ : z nahody 30-hoddzi︠a︡ adradz︠h︡ėnni︠a︡ struktur Katalitskaha Kastsëla ŭ Belarusi (1991-2021) = Catholic Churches of Belarus : the Diocese of Hrodna : on the occasion of the 30th anniversary of revival of the Catholic Churches structures in Belarus (1991-2021). "Alʹfa-kniha", 2021.

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8

I, Paŭlovich S., Belaruski navukova-dasledchy instytut dakumentaznaŭstva i arkhiŭnaĭ spravy., and Hrėka-katalitskai︠a︡ parafii︠a︡ Sʹvi︠a︡tapakutnika I︠A︡zafata, eds. Arkhiŭ unii︠a︡tskikh mitrapalitaŭ: Dakumenty da historyi tsarkvy ŭ Belarusi XVI-XX stst. u fondakh histarychnykh arkhivaŭ Litvy i Rasii : davednik. BelNDIDAS, 2005.

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I, Paŭlovich S., Belaruski navukova-dasledchy instytut dakumentaznaŭstva i arkhiŭnaĭ spravy., and Hrėka-katalitskai︠a︡ parafii︠a︡ Sʹvi︠a︡tapakutnika I︠A︡zafata, eds. Arkhiŭ unii︠a︡tskikh mitrapalitaŭ: Dakumenty da historyi tsarkvy ŭ Belarusi XVI-XX stst. u fondakh histarychnykh arkhivaŭ Litvy i Rasii : davednik. BelNDIDAS, 2005.

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10

Flikop-Svita, H. A. Ikanastasy i altary hrėka-katalitskikh khramaŭ Belarusi XVII - pershaĭ trėtsi XIX st: Z ėlektronnym dadatkam. "Belaruskai︠a︡ navuka", 2021.

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Book chapters on the topic "Catholics, Belarusian"

1

Klopova, Maria E. "Little-Russian and Belarusian Languages in Primary School: Discussions in the III State Duma." In The “native word”: The Belarusian and Ukrainian languages at School (Essays on the history of mass education from the mid-nineteenth century to the middle of the twentieth). Nestor-Istoriia, 2021. http://dx.doi.org/10.31168/4469-2043-3.03.

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This essay is analyses the discussion on the possibility of using the Little-Russian (Ukrainian) and Belarusian languages in the public education system conducted at the meetings of the Third State Duma during the process of preparing a bill on the introduction of universal primary education in Russia. A number of deputies representing the Little Russian provinces proposed allowing teaching in Little Russian in primary schools. This proposal was supported by representatives of the left-wing factions, as well as the People's Freedom faction and a number of Octobrists. Representatives of the rig
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2

Kravtsov, Sergey R. "A Synagogue in Olyka: Architecture and Legends." In Jewishness. Liverpool University Press, 2008. http://dx.doi.org/10.3828/liverpool/9781904113454.003.0003.

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This chapter examines Olyka's main synagogue, known as the Great Synagogue, reconstructing it as a virtual site of memory. At the centre of a fertile area populated by Ukrainians and ruled at different times by members of the Ruthenian/Ukrainian, Polish, and Lithuanian nobility, it attracted a community of Jews, who settled there and plied their various trades and crafts for three and a half centuries. Though these activities connected them to the local population and to the rulers of the city, the Jews preserved their identity in a local population dominated by Christian denominations, includ
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3

Konczewska, Katarzyna. "Wartości w językowo-kulturowym obrazie świata mieszkańców pogranicza polsko-białoruskiego (na podstawie relacji autochtonów) / Vertybės Lenkijos ir Baltarusijos pasienio gyventojų kalbiniame ir kultūriniame pasaulėvaizdyje." In Wartości w językowym obrazie świata Litwinów i Polaków 3 / Vertybės lietuvių ir lenkų kalbų pasaulėvaizdyje 3. Ksiegarnia Akademicka Publishing, 2022. http://dx.doi.org/10.12797/9788381388030.16.

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The article is based on interviews recorded during field explorations conducted at the Polish-Belarusian border in 2015–2019. The studies were carried out in a microarea between Krynki in Poland and Odelsk in Belarus. Here it is located one of the three clusters of petty nobility settlements (okolica) of the Grodno region, surrounded by Catholic and Orthodox villages. Before the establishment of the state border in 1948, this microarea was an integral part of the historical Grodno region. Nowadays it is mostly inhabited by autochthons of older age. The narrative story emerging from the intervi
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4

Kolb, Nataliia M. "Greek-Catholic Religious Education in the Primary and Secondary School Systems in Eastern Galicia (in the Second Half of the Nineteenth and Early Twentieth Centuries): Legislation, Curricula, Realities." In The “native word”: The Belarusian and Ukrainian languages at School (Essays on the history of mass education from the mid-nineteenth century to the middle of the twentieth). Nestor-Istoriia, 2021. http://dx.doi.org/10.31168/4469-2043-3.07.

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This essay outlines the significance and position of religious education in the primary and secondary education systems in Austria-Hungary around the turn of the twentieth century. The powers of the state and the Church in the organization of these lessons and their means of control over them are indicated. The growing attention of the Church and the clergy to improving the quality of lessons of worship is emphasized, which occurred in response to the deterioration of the moral condition of young people, the spread of religious indifference, atheism, and the growing popularity of leftist ideol
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