Articles de revues sur le sujet « Catholic Church – History – 16th century »

It has traditionally been assumed that the oral preaching practice of the Orthodox Church in Poland at the turn of the 16th and 17th centuries was brought to life by external and mainly Catholic influences. The present article attempts to rethink these influences and offer an explanation not in terms of “mechanical” borrowings and a succumbing of Orthodox theology to Western influences (the concept of “pseudomorphosis” articulated by G. Florovsky), but rather in terms of a creative response to the external confessional challenges of the epoch (the concept of “polymorphism” proposed by G. B. Bercoff). Examples of such a reception are the sample sermons on the church sacraments and funeral sermons included as an annex to Orthodox rituals. Published for the first time in the Vilnius edition in 1621, texts of this kind were legitimized by Metropolitan of Kiev Piotr Mogila in his Euhologion of 1646. Instructive sermons from the Polish version of the Roman Ritual, which go back to the 16th-century teachings on the church sacraments by S. Karnkowski, M. Kromer, and H. Powodowski, were used as models for these Orthodox sample sermons. Although the idea to incorporate such sample sermons in Orthodox rituals was inspired by the Polish tradition, this does not mean that the Orthodox authors also borrowed the instruction texts from the Catholic rituals. As an example of borrowings, the article analyzes the “Kazanie na pogrebe” from the Vilnius Ritual, 1621. Textual analysis of the given sermon shows its compositional and, partially, even its substantial dependence on a sermon written by a Polish Dominican, W. Laudański (1617), and also its familiarity with Augustine’s theological legacy, which was available only in Latin editions.

Abstract Evidence of xiqu (“Chinese opera”) in the Philippines begins in the early 16th century, when the Catholic church sought to suppress it. Despite its longevity, Philippine xiqu has not featured much in the multidisciplinary study of ethnic Chinese in the Philippines, nor as part of the global turn in xiqu research. This article, attending to the history and contemporary practice of xiqu, situates the Philippines and especially Manila firmly in the Hokkien network of Chinese theatre, especially in the period between the late nineteenth century and World War II. The Philippines were, and remain today, an important node in xiqu dissemination, transfer, and transnational evolution, as well as an integral part of the culture of the Chinese in the Philippines. The Philippine case helps break down fundamental linguistic, ethnic, and religious equations surrounding xiqu, given the genre’s syncretism, ethnic ambiguity, and non-Chinese language environment.

The Protestant Reformation, initiated by Martin Luther in the 16th century, was a pivotal event in Christian history that shook the structure of the Catholic Church and had a profound impact on many aspects of life. This movement arose from dissatisfaction with church practices believed to be in conflict with Biblical teachings, such as the sale of indulgences. Through his 95 Theses, Luther emphasized that salvation could only be achieved through faith (sola fide) and that the Bible was the sole source of authority (sola scriptura). These teachings led to a split between the Catholic Church and Protestantism, sparking a broader theological reformation across Europe. Beyond its theological influence, the Protestant Reformation also brought about significant social, political, and cultural changes. Luther's teachings on the importance of education and literacy encouraged the translation of the Bible into local languages, allowing the faithful to access the Scriptures directly. The Reformation also introduced the concept of religious freedom and reshaped the relationship between church and state, with several countries adopting Protestantism as their official religion. Overall, the Protestant Reformation not only transformed the church's structure but also had a major impact on the development of Western social and political systems, creating new concepts of individual freedom and religious authority.

Abstract During the 16th century, the term “Cemilhuitlapohualtepoztli” meant “clock” to the indigenous peoples of Mexico. They had formed this neologism out of three words from the Nahual language: “cemilhui” (the passing of a day); “tlapoaliztli” (to count); and “tepoztli” (bell or iron). This linguistic evidence, in conjunction with other documents found in Spanish and Latin American archives, show that autochthonous people came into early contact with these mechanisms and promptly assimilated quantified time. Historiography often claims that the Catholic Church imposed this kind of time among indigenous societies, however, this paper demonstrates that indigenous peoples appropriated a more precise and quantified time in the offices of the colonial administration, either by working as clockmakers or by producing “timetables” and calendars. This process allowed, on the one hand, the global synchrony between the Old and the New World, and on the other hand, the coordination of collective temporalities and local calendars.

The Galician-Russian icons of Praise of the Virgin are interesting both due to their origin from the hymns of akathist worship, the circumstances of their appearance in the Galician-Russian lands (probably related to the Western Russian metropolitan Gregory Tsamblak), and their unprecedented abundance. This type includes the outstanding works of the 15th century belonging to the Przemysl School, the main icon-painting centre in Poland. In the 16th century small trading towns, primarily Sambir, housed icon-painters who created icons in the democratic version of the national icon-painting style, associated with the artistic achievements of the neighboring coreligious Moldova. The Lviv Renaissance affected all aspects of the spiritual life of Galician Rusins around 1600 during the events around the Brest Union (1596). A final episode of the twocentury history of Praise of the Virgin in its Galician version is presented in Fyodor Senkovich’s icon from the Ripnev village near Lviv, dated 1599. The Praise of the Virgin icons of the 15h – 16th centuries demonstrate the iconographic type transformation caused by the changes in the mentality of the Orthodox population in the east of the Polish Catholic state, indicating both involvement in the Balkan-Slavic church and cultural impulses, as well as general patterns of sacred art development.

The Polish version of the article was published in “Roczniki Humanistyczne,” vol. 61 (2013), issue 2.
 The article addresses the question of the fall of the Latin parish in Chorupnik that belonged to the former diocese of Chełm. The parish church in Chorupnik was taken over by Protestants in the second half of the 16th century. Unsuccessful attempts at recovering its property were made by incorporating it into the neighbouring parish in Gorzków. The actions taken by the Gorzków parish priest and the bishop together with his chapter failed, too. A detailed study of such attempts to recover the property of one of the parishes that ceased to exist during the Reformation falls within the context of the relations between the nobility and the clergy in the period of Counter-Reformation. Studying the social, legal and economic relations in a local dimension is important for understanding the mechanisms of the mass transition of the nobility to reformed denominations, and then of their return to the Catholic Church.

Summary Accounts of Christian missionary linguists in the 16th and 17th centuries are usually devoted to their achievements in the Americas and the Far East, and it is seldom remarked that, at the time when English Protestant missionaries were attempting to meet the challenge of unknown languages on the Eastern seaboard of North America, their fellow missionary-linguists were confronted with similar problems much nearer home – in Ireland, where the native language was quite as difficult as the Amerindian speech with which John Eliot and Roger Williams were engaged. Outside Ireland, few historians of linguistics have noted the extraordinarily interesting socio-linguistic situation in this period, when English Protestants and native-born Jesuits and Franciscans, revisiting their homeland covertly from abroad, did battle for the hearts and minds of the Irish-speaking population – nominally Catholic, but often so remote from contacts with their Mother Church that they seemed, to contemporary missionaries, to be hardly more Christian than the Amerindians. The linguistic problems of 16th-and 17th-century Ireland have often been discussed by historians dealing with attempts by Henry VIII and his successors to incorporate Ireland into a Protestant English state in respect of language, religion and forms of government, and during the 16th century various official initiatives were taken to convert the Irish to the beliefs of an English-speaking church. But it was in the 17th century that consistent and determined efforts were made by individual Englishmen, holding high ecclesiastical office in Ireland, to convert their nominal parishioners, not by forcing them to seek salvation via the English language, but to bring it to them by means of Irish-speaking ministers preaching the Gospel and reciting the Liturgy in their own vernacular. This paper describes the many parallels between the problems confronting Protestant missionaries in North America and these 17th-century Englishmen in Ireland, and – since the work of the American missions is relatively well-known – discusses in greater detail the achievements of missionary linguists in Ireland.

The present paper is based on materials of different genres and different styles of Ukrai- nian written monuments of the 16th and the 17th centuries (acts, court documents, wills, deeds, documents of church and school fraternities, chronicles, works of religious, polemi- cal and fiction, memos of scientific and educational literature, liturgical literature, episto- lary heritage, etc.) which are included in the source database of the Dictionary of Ukrainian language of the 16th century and the first half of the 17th century and its unique lexical card index, which is stored at the Ukrainian Language Department in the I. Krypiakevych Institute of Ukrainian Studies of the National Academy of Sciences of Ukraine (Lviv). The composition and structural organization of Church Slavonic lexemes meaning ‘God; God’s face’ as well as their origin and history are studied.It was found that the register of this vocabulary included more than fifty phonetic and graphic Church Slavonic elements expressing the concept of ‘God; God’s face’ different in word-forming structure. The main attention is paid to the etymological analysis of the studied tokens, which was primarily to clarify their semantic etymon. It is established that the analyzed Church Slavonicisms are mostly semantic loans from the Greek language, which preserved their semantics from ancient times to the Old Ukrainian period.It is observed that some studied tokens often act as core components of various two-, three-, or four-membered lexicalized phrases. The most active multifunctional core com- ponent was the token Lord. It is established that fixed phrases and phraseologisms are of different types in structure, mostly two-component noun + adjective phrases (sporadically, there are other lexical-grammatical models, too: “noun + noun”, “preposition + adjective”). Much less observable are three-component formations (“noun + verb + pronoun“, “verb + pronoun + noun“) and four-component models (“verb + preposition + pronoun + noun”).It was found that the Church Slavonic words attested in the Ukrainian memos of the 16th and the 17th centuries did not undergo significant semantic changes in the process of formation of religious vocabulary. Some Church Slavonicisms have gone through a partial semantic modification, and some have acquired new semantics due to fixed phrases. Some words that point to God’s face are characterized by polysemy and synonymy.The evolution of the analyzed Church Slavonicisms is different. Some of them have survived to our time and are actively used in the Ukrainian literary language or dialects, while others function only in a special area: in the church practice of the Byzantine rite (Orthodox Church of Ukraine, Ukrainian Greek Catholic Church).

This article explores Catholic, transnational Latin American migration to Rome as a gendered and ethnicized Atlantic Return, which is figured as a source of ‘new blood’ that fortifies the Catholic Church but which also profoundly unsettles it. I analyze this Atlantic Return as an angle on the affective force of history in critical relation to two main sources: Diego Von Vacano’s reading of the work of Bartolomeo de las Casas, a 16th-century Spanish Dominican friar; and to Nelson Maldonado-Torres’ notion of the ‘coloniality of being’ which he suggests has operated in Atlantic relations as enduring and present forms of racial de-humanization. In his view this latter can be counterbalanced by embracing an economy of the gift understood as gendered. However, I argue that in the light of a contemporary payback of evangelization related to the original ‘gift of faith’ to the Americas, this economy of the gift is less liberatory than Maldonado- Torres imagines, and instead part of a polyfaceted reproduction of a postsecular neoliberal affective, and gendered labour regime.

With methods of analysis, synthesis and comparison the history of origin and stages of developing censorship of the Catholic church within the second half of the 16th century till 1966 is considered in the paper submitted. The processes of forming the principles of prohibiting books, their reforms and reasons for improving the system of selection of works or authors prohibited by the church are analyzed. The way how clerics learned about the emergence of new works and authors on the territory of the lands that professed Catholicism was discovered. The motivation of the bishops of Rome to implement “The Index of Forbidden Books” and change the principles of prohibiting books is clarified. The prerequisites for making a list of prohibited works in the form of “The Index of Forbidden Books” are considered. The stages of developing the reprints of “The Index”, their thematic content, as well as the structure of presentation of the material were traced in the research. The attention was drawn to the number of banned works in the reprints of the Index of different times, as well as to the language and topics of books that were most often banned. Information about significant changes in the work of the Congregation of the Saint Chancellery, as well as the changes in the publication of the “Index” made by the Pontiffs who headed the Catholic Church during the existence of “The Index” is provided. The issues of the moral and legal basis of “The Index” at various stages of its functioning among ordinary believers and clerics are considered. The limits of the distribution of censorship of the Catholic Church, in particular the order of the entrance of works to the Congregation of the Holy Chancellery are mentioned.The paper describes the events that led to the abolition of the book ban and to the termination of publishing “The Index”. Also it is written about the consequences of the abolition of “The Index”, in particular, about the modernization of the censorship policy of the Catholic Church regarding popular editions and authors of the late 20th and the early 21st centuries. Through the study, you can trace the stages of developing Catholic Church censorship, as well as the attitudes to the prohibition of works or authors of the contemporary Catholic community.

The article explores the specifics of the Magnificat produced by Thomas Tallis, one of the leading English 16th century composers. The development of the genre is a direct reflection of the religious history of 16thcentury England. It was a peculiar and unique period as catholic kings would replace protestant kings which inevitably led to the reformation of church rites. Tallis as a composer witnessed the reign of four monarchs, and the three Magnificats from his legacy appear to have been written for different forms of worship in pre-Reformed English Catholic and post-Reformed Anglican Church. Russian musicology has not given much attention to Tallis's works. Recently, a few studies focused on some of his compositions, however, Tallis’s Magnificats are still outside the research scope. This article summarizes the information of foreign researchers on the chronology of Tallis' works, the conditions of developing liturgical cycles, and their relationship to religious changes in the country. The article also provides a detailed analysis of Magnificats. In particular, it focuses on the specifics of architectonics and texture in the Magnificats with the Latin text and in the cycle written for Anglican Church. Thus, the article discusses structural features of Tallis’s Magnificat for the Anglican Church and raises a question about the emergence of the tradition that combines the Magnificat and Nunc dimittis in one cycle during a reformatory worship. In addition, the article examines the techniques Tallis used to approach the melodic basis of the Magnificats that embrace unique features of British culture to further transform them in a polyphonic setting.

The Book of Concord (1580) is the normative collection of confessions in the worldwide Lutheran Church. The present Danish Lutheran Church is an exception due to Danish King Frederik II’s rejection of the Book of Concord in 1580. This article reviews the historical background for the Book of Concord and especially the history and theology of the Formula Concord. It pays special attention to the use of Luther and Confessio Augustana (Invariata) as theological authorities in Formula Concord. In Denmark, Philippist theology was the predominant way of thinking theology in the late 16th century, yet it is not barely the contrast to a presumed Gnesiolutheran biased Formula Concord, which can explain the Danish rejection of Book of Concord and Formula Concord. Denmark already had a collection of confessions, a corpora doctrinae, the article argues, in form of its Church Ordinance (1537/39) (co-authored by Wittenberg-theologian Bugenhagen) and i.a. the Niels Hemmingsen authored legislative documents, De Tabella de Coena Domini (1557) and the Foreigner’s Articles (1569). Furthermore, Danish foreign policy was to a greater extent than the other Lutheran countries bound by an expectation of Catholic reaction and for that reason the need for a pan-Protestant alliance. In this way, the Danish process of fixing a Lutheran confession resulted in a more pragmatic way of being a confessional Lutheran church and state.

This article explores the background leading to the Polotsk Unification Council (also known as the Synod of Polotsk) convened in 1839. It delves into the proceedings of the council and evaluates its importance within the context of the Russian Orthodox Church and the Belarusian Exarchate. The conclusion drawn is that the abolition of the Uniate church association within the Russian Empire during the second quarter of the 19th century stemmed from a distinctive convergence of historical factors. These included shifts in Russian governmental policy, apprehensions regarding the Uniates within the Catholic Church leadership, and internal conflicts among the Greek Catholic clergy. The significance of the Polotsk Unification Council of 1839 encompasses several dimensions. Firstly, this event expanded the sphere of influence of Orthodoxy in the western provinces of the Russian Empire in the 19th century, fostering the state, religious, and cultural integration of the western and eastern segments of the Russian people up to the present day. Secondly, the Polotsk Council marked the conclusion of an era in the history of the Russian Orthodox Church known as the era of division. It commenced in the mid-15th century with the canonical division of the Kiev Metropolia, which remained under the jurisdiction of the Patriarchate of Constantinople, from the autocephalous Moscow Metropolia. This resulted in the decline of church activity in the Belarusian-Ukrainian territories and culminated in the establishment of the Brest Church Union at the end of the 16th century. The Brest Church Union aimed to supplant Orthodoxy and permanently eliminate it from the lives of the Western Russian populace. In reality, it further fragmented the population along religious lines, while also serving as a tool for the denationalization of the ancestors of modern Belarusians and Ukrainians. Formally, the canonical division of the Russian Church was resolved by the end of the 17th century when, in 1686, the Orthodox Christians of the Polish-Lithuanian Commonwealth joined the Moscow Patriarchate. But the outcome of the canonical division, the division of the Belarusian-Ukrainian population into Orthodox and Uniates, was only finally reconciled at the Polotsk Council of the Uniate clergy in 1839. Thirdly, the significance of the Polotsk Council lies in its profound impact on the modern Belarusian sector of the Russian Orthodox Church, as well as its role in shaping the spiritual, cultural, and national identity of the Belarusian people. At the beginning of the 21st century, in the Republic of Belarus, approximately 85% of believers identify themselves as Orthodox Christians, a trend largely attributed to the events surrounding the preparation and execution of the Polotsk Council, and subsequently, the integration of former Uniates into the Russian Orthodox Church. The strength of the Orthodox Church's position in Belarus has endured the test of time and significant trials in the mid-19th and 20th centuries, affirming the religious and popular validity of the abolition of the union in Russia in 1839.

The birth and rapid growth of new religious movements in Zimbabwe is a marked phenomenon in the history of Christianity in Africa. Ever since the Reformation that split the Western Church in the 16th century, a number of efforts have since been made by various new religious movements to try and foster ecumenism amongst the deeply divided ecclesiastical communities. Whilst great strides have since been made in critical areas such as common witnessing, inter-religious dialogue, common prayers, mixed marriages, ecumenism in faculties of theology, among other areas, one key element of ecumenism, namely, the common celebration of the Eucharist has always remained very remote and a no go area. To a greater extent, the Roman Catholic authorities in particular have been accused of dragging their feet or taking a ‘distant and detached’ approach to the same practice.1 This current article specifically examines the Light of Life Christian Group’s (llcg) vision of ecumenism, particularly its practice of Eucharistic intercommunion that dates back to the early 1970s. The main argument developed in this article is that, whilst llcg may stand in sharp opposition to the traditional Christian (particularly Catholic) view with regard to sharing the Eucharist with non-Catholics and norms governing the formation of public associations, it has made a breakthrough in the realization of the highest goal of ecumenism. To a greater extent, it has also succeeded in uniting the various denominations that for centuries had been separated by doctrine, history and practice. The article also argues that whilst llcg’s breakthrough is of pinnacle importance in the history of Christianity in Zimbabwe in particular, it is also unique in the sense that, instead of starting from above, from popes and bishops as is always expected and canonically constituted, the breakthrough has started from below.

AbstractThe article demonstrates the merging of contemporary processes of resacralization, retraditionalization, and local identity construction embodied in one particular example, the island of Selja on the west coast of Norway. In Roman-Catholic times, Selja was a major pilgrimage site, famous for its legend of St. Sunniva, an Irish princess who fled from her country and took refuge on the island where she suffered a martyr death. The national conversion to Lutheranism in the 16th century put an end to the official Sunniva cult. In our time, however, the legend has been revived and is celebrated for various purposes by the local Lutheran state church, the tourist business, and individuals who are attracted to the symbolic complex of Selja-Sunniva for spiritual reasons. The article argues that the revival of the legend converts the old site with its ruins and landscape features into a narrative space, re-establishing a sanctuary with a variety of symbolic references. Selja meets the requirements of modern seekers and pilgrims, while its history and myth are excellently fitted to serve local identity construction.

Benedictions (Benedictiones) are liturgic rites in Catholic church, pronounced by a priest on individual occasions. Medieval studies viewed benedictions and sacramentals (sacramentalia) as a “clerical magic” due to multiple superstitions that surrounded these practices. The article uses Yu. M. Lotman’s communicative model of culture, which can be viewed as semiotically unbalanced (“core” and “periphery”, including foreign semiotic elements), to present destructive changes in this segment of the liturgy as temporary, corresponding to a certain phase of dynamic interaction of two separate cultures — the clerical one (written) and traditional (oral) culture of ordinary believers. The zone of their closest contact is the religious life in the parish, which the author correlates with the cultural periphery, where cross-border interaction takes place (dialogue between the “core” and “periphery”) thus producing the universal communication code (“semiotization”). It was at the level of the local parishes that a number of “unofficial” benedictions on different ordinary occasions (benedictions of fields, cattle, houses etc.) emerged in the 10th–11th centuries. Written in Latin, they were quite extended by specification, application of apocryphal sources, so the prayers mixed up with incantations using elements of folk oral tradition. Thus, the Church, represented by parish priests, got involuntarily involved in the process of creating a language understandable to its flock, adopting elements of traditional culture. Benedictiones deviating from strict orthodoxy vanish only in 16th century with the spread of printed literature and unification of liturgic books.

Although kings and princes were in power in Europe, states acted as a single Christian nation. However, this situation changed with the age of Reformism. Although the ideology of the Catholic Vatican church to create a single Christian community made its presence felt, it would lose its influence by the end of the 16th century. The intellectual developments in the West also affected Turkey and formed the basis of the years-long conflict between modernism and traditionalism. In this study, reciprocal analyzes were performed. The findings of many domestic and foreign researchers were included. Thus, it was tried to gain a critical perspective to the reader. The intellectual transformation of intellectuals and ruling elites in Turkish political history from the Ottoman Empire to the Young Republic was tried to be explained. The stages of Turkish intellectual life were examined. It was necessary to attempt realistic and intellectual solutions to developments in social relations and emerging new social needs to understand and solve the problems brought by the previous development processes of society.

"Șorban/Șerban Family in the 14th-17th centuries. Genealogical sketch This article aims to reconstruct the historical route of a lower nobility family, from the first appearance in history to the beginning of the modern era. It is the Sorban/Serban family, with two branches, in the north-western part of Transylvania (in the broader sense), respectively in the south-west part of it, having a common root, in the world of the Maramures knezes, continued by a common strain, among the petty nobility of Chioar. The objective is to contribute to a better knowledge of the lower nobility in the western provinces of present-day Romania, on the background that the nobility of these parts is not yet sufficiently represented in the Romanian historiography. The oldest members of the family can be identified in the first half of the 14th century, as knezes Stan Albu and Locovoy of Cosău. At the beginning of the next century, the knezial family individualized in several branches, including the Sorba of Călineşti. In the 16th century, a member of this family crossed into Chioar District, and his three sons received a diploma of ennoblement in 1609, for services to Prince Gabriel Báthory. During the 17th century, the Sorba(n) family appears in several conscriptions of the Chioar, divided into two branches. At the beginning of the 18th century, a Şorban emigrated to the Mureş Plain, near Arad. There will emerge a strong branch of the family, which changes its name to Şerban and sticks to the Greek Orthodox Church, while the other one keeps its name, but shifts to the Greek Catholic Church. Both branches contribute in the 19th and 20th centuries to the intellectual and political elite of Romanians. Descendants of both branches are now well-known people in the cultural field. Keywords: Romanian-nobility, genealogy, Șorban, Șerban, Locovoy "

AbstractThis article offers an interpretation of the actions of the Franciscan Juan de Albuquerque as bishop of the first Catholic diocese in Asia. The analysis considers the local impacts of the episcopal government and the connectivities of its action, particularly through comparison with similar processes adopted in Spanish America. Based on a wide range of historical sources and cross-referencing them, it investigates how Albuquerque governed in three stages: first, describing the enormous challenges he faced; second, outlining his profile; and third, proposing a reconstruction of his government and the implications it had on the dissemination of Catholicism. The hypothesis raised at the outset is that, in Asia, the Bishop of Goa built a structure that was inspired by the matrix and dynamics of the Portuguese dioceses, which were then adapted to the specificities of the local situation. Accordingly, it is necessary to review the thesis of Charles Boxer, for whom the dynamics of evangelization in the spaces overseen by the Iberian empires from the 16th century onwards were generated essentially by the missionaries from the regular clergy and by the monarchies. By shifting the focus to the actions of a single bishop, the article demonstrates that Albuquerque, the diocesan church he created from scratch, and the secular clergy should not be underestimated.

The paper analyses the migration and ethnocultural processes in the Kosinj Valley in western Lika, which peaked during and immediately after the end of the Great Turkish War at the end of the 17th century and the start of the 18th century. During that time, the area became the intersection of the primary early modern migration flows in this part of the imperial multiple borderlands – southeast and northwest – with their diverse religious (Roman Catholics, Orthodox Christians), linguistic (neo-Shtokavian Ijekavian and Ikavian, Chakavian, and transitional Chakavian- Kajkavian), traditional (Dinaric, Adriatic, Pannonian, Eastern Alpine), and socioeconomic characteristics (frontiersmen/peasants, pastoral/agrarian). Each ethnocultural component was internally heterogeneous, characterised by distinct layers shaped by migrations across the turbulent imperial borderlands from the 16th to the 18th centuries. This led to various interactions and intermingling of cultural traditions, ethnic elements, languages, and dialects. It is concluded that the state military-provincial and Chamber authorities played a dominant role in these processes, directly or indirectly encouraging and directing migration flows for geopolitical and economic reasons. Therefore, from the outset, these migratory movements were characterised by planned military and agrarian colonisation. They favoured Catholic elements originating from Habsburg territories. Phenomenologically, they closely parallel the Vlach colonization of the Kosinj Valley a century earlier, which was conducted and directed by Ottoman authorities. Migrations in the turbulent border area of conflicting empires, with the Kosinj Valley at its centre for over 160 years, exhibited distinct dynamics. It was a region marked by intense emigration and immigration of defectors, including internal, external, or cross-border, and return migrations. The 16th and 17th centuries witnessed intense migration that began to subside only at the beginning of the 18th century. Namely, very few families in the 17th century had the chance to live in one place for three generations. The sons and grandsons of the Croats who fled to Carniola returned to Croatian territory in Gorski Kotar, only for the second generation of returnees to move to Lika. Similar return migrations are also observed among the Croats, Vlachs, and Bunjevci from Ogulin. To understand the settlement process, certain internal aspects of differentiated rural society also need to be considered. It is no coincidence that the elders, who were also leaders of migrations, often acquired the largest plots of land and formed the most numerous families in their new homeland. The same applies to Vlach elder families who, on both sides of the old border, retained their prestigious role as village leaders. In that period, the basic outlines of the modern ethnocultural structure of the Kosinj region were formed. The region became an intersection of primary migration flows in the Early Modern Period: the Vlach-Bunjevac, originating from the deep southeastern Dinaric interior, and the Croatian-Carniolan from the northwest, which also included elements originating in the eastern Alpine region. Their protagonists were early modern ethnic groups such as Vlachs, Croats, Carniolans and Bunjevci, who differed from each other along several criteria: socio-economic status, livelihoods, religious affiliation, dialects, family models and cultural areas. They all had in common that each ethnic group was internally heterogeneous and multi-layered. For instance, among the Vlachs, we observe traces of the old Balkan layer, Croats from Ogulin display Carniolan and Uskok-Vlach elements, Carniolan Croats exhibit Slovenian and German influences, and the Bunjevci include Orthodox Vlach converts. Vlachs from Kosinj historically migrated from East Herzegovina. They were part of the “Glamoč” and “Dinaric” migration flows, much like the majority of the Orthodox Vlach population that settled in Lika during the 16th century. Only a small fraction of the newly arrived population was strategically settled by Ottoman authorities across vast areas along their northwestern border, spanning from the Adriatic hinterland to the Drava River between 1550 and 1560. Serb Orthodoxy, neo-Shtokavian Ijekavian (also known as the East Herzegovina-Krajina dialect), seasonal transhumance, and the pastoral-patriarchal culture of the Dinaric area are elements that made them distinctive and distinguishable from their surroundings. After breaking away from their origins in southeastern Herzegovina during the early migrations of the 15th and 16th centuries, they followed a unique development trajectory that shaped a distinct “krajiški” (borderland) type within this historical ethnocultural group in their new habitats across northwestern Ottoman, and later Habsburg and Venetian territories. In 1689, Croatian Krajišnici (frontiersmen) from the Ogulin captaincy settled in Lower Kosinj, situated on the northern edge of a valley that today comprises the hamlets of Sveti Ivan, Draškovići, Selište, Rudine, Klobučari, and Goljak. They were part of the Croatian Chakavian population, specifically peasant soldiers who congregated around borderland fortresses in Ogulin, Oštarije, and Modruš during the 17th century. Some of their Chakavian linguistic features have been preserved to this day in the hamlets of Goljak, Rudinka, and Selište. The ethno-demographic structure of these Croats, which emerged during the first half of the 17th century, shows a tripartite composition. It comprised natives of Modruš, newcomers and/or returnees from Vinodol and Carniola, along with various branches of the Uskok-Vlach migration flows, predominantly migrants from Senj. In 1689, approximately 40 settler families from Gorski Kotar or the borders of Carniola settled the land along the Bakovac stream, extending all the way to its confluence with the Lika River. This area encompasses present-day Upper Kosinj, including the hamlets of Sušanj, Podjelar, and Poljanka, as well as the region of Bakovac and its hamlets Ribnik and Ruja. In most cases, these were descendants of the Croatian population who fled to Carniola in the 16th century. Therefore, it is more appropri¬ate to refer to this segment of the Catholic population in Kosinj in the pre-modern sense as “Carniolan Croats” despite the presence of some Slovenian and German elements among them. Secondly, it is necessary to differentiate between narrower and broader contexts of the usage of the Carniolan ethnicity within Lika itself. Carniolans, in the narrower sense, are represented by these settlers from Gorski Kotar, who were dependent peasants settled in Lika by the Inner Austrian Court Chamber, which introduced its chamber system there. In a broader sense, this ethnic term became a general label for Catholics in the Karlovac Generalate, particularly among the Orthodox population of Lika and Kordun. Bunjevci, also known as “Catholic Vlachs”, who settled in the Kosinj Valley, belonged to the so-called “Krmpote branch”. They were Catholic Vlachs originating from West Herzegovina who gradually migrated northwest, following the Dinaric migration flow along the Dinara and Velebit mountains during the 16th and 17th centuries. Due to their Herzegovian roots, history of Ottoman subjugation, Vlach social structure, pastoral and patriarchal cultural traditions of the Dinaric area (the culture of “dark cloth and gusle”), and the linguistic features of neo-Shtokavian Ikavian dialect, they exhibited cultural affinities with schismatic Vlachs in Lika. Special attention is given to the historical anthroponymy of the inhabitants of Kosinj, which verifies the aforementioned dynamics. Archival materials, including various documents, lists, and registers, provide valuable insights into their origins, movements, and distribution. Surnames among the Catholic population were documented considerably earlier, allowing for continuous tracing, especially among Croats from Ogulin and Carniola, dating back to the 15th and 16th centuries. The surnames of Orthodox families in Kosinj, and to a lesser extent Bunjevci families, can only be traced from their appearance in the Karlovac Generalate records, which means at best from the 17th century. The structural formation and meaning of surnames in Kosinj largely align with the dialectal and sociocultural characteristics of ethnic groups. Essentially, we can identify two anthroponymic origins: Croatian-Carniolan and Vlach-Bunjevac. It should be noted that surnames became established significantly earlier among Catholics, starting from the decisions of the Council of Trent in 1563, which introduced the practice of church registers for baptisms (Liber baptizatorum), marriages (Liber copulatorum), and deaths (Liber mortuorum). The Roman Ritual of 1614 mandated and required the keeping of parish family books known as Status animarum (“State of Souls”) in each parish. Combining it with other sources makes it significantly easier to reconstruct the migration patterns and dispersion of certain Catholic families of Croats and Carniolans, unlike the Bunjevci and especially the Vlachs, who were under Ottoman rule for a long time. By incorporating certain Croatian families that were once part of the middle and lower nobility, anthroponymic continuity is fully established. The Orthodox Church only began to introduce records of its congregation in the 18th century, prompted by the Habsburg Monarchy. First, through parish Domovni protokoli (Household protocols) in the mid-18th century, which listed Orthodox families in specific parishes, but it was only with the Regulament (Regulation) of 1770 that the introduction of parish registers began, mirroring the practice of the Catholic Church. However, in most Orthodox parishes in the Eparchy of Upper Karlovac, this practice was not adopted until the first half of the 19th century. Therefore, it’s not possible to trace most of Kosinj Vlachs’ early movements or pinpoint their origins before the 18th century. Family traditions and the custom of Slava are not always reliable indicators. For the establishment of surnames among Vlach Orthodox families, and to a lesser extent among Bunjevci, secular military-frontier structures were far more influential than church structures. For military record-keeping purposes, frontier conscriptions were conducted, involving lists of military conscripts, which led to Vlach surnames becoming permanent and hereditary. This probably also explains the higher occurrence of colourful and satirical nicknames, or simply nicknames of differentiated family branches, in their anthroponymic repertoire.

Kasijan Sakovyč (сa. 1578–1647) can rightfully be attributed to one of the most educated representatives of both Orthodox and Uniate monasticism in Polish-Lithuanian Commonwealth of the first third of the 17th century. Kasijan’s diversity in terms of literary genres reflects his wide knowledge. Thus, his polemical treatises against the Orthodox Church and, partly, against the Uniates, echoed the events of his personal biography: after 1625, Sakovyč converted from Orthodox Christianity to the Uniate Church; in 1640, he became a Catholic. Two textbooks (compilations from Pseudo-Aristoteles) were partly related to his teaching activity and rectorship at Kyiv Brotherhood school. A rhymed funeral eulogy for the Hetman of Zaporozhian Cossacks, Petro Sahaidachny, testifies to Kasijan’s poetic talents. The present article aims to investigate Sakovyč’s writings as a means to reconstruct his personal “resource” or texts or books that he read and used in his literary activity. Two prefaces by Kasijan (a dedication to the nobleman Aleksander Zasławski and an appeal to the ‘pious reader’) are used for this case study, both written for “Desiderosus, abo Scieszka do miłości Bożey” (Desiderosus or a Path to God’s Love) (Kraków, 1625). The work is a Polish translation of an anonymous Spanish treatise ca. 1515, which was prepared by Kasper Wilkowski (died after 1589) and published three times during the late 16th century. Attributing Latin phrases, maxims, quotations, and references to historical figures and works, visual images, etc., that are used in both prefaces, allows one to suggest what books were known and available to Sakovyč and could have been the source of his erudition.

AbstractBoth political and economic institutions matter for economic growth and development, and are indissolubly connected: sustained economic growth requires far-reaching opening up of the economy and polity to wide participation. This review essay draws on three books which share this view of institutions, to develop an argument on which institutions matter most, and how and why they change. Like them, it uses history as laboratory. Northet al.(2009) inViolence and Social Ordersfocus on Britain, France and the United States, in which change was generally progressive, to study such change from the medieval to the modern period. Jan van Zanden inThe Long Road to the Industrial Revolutionlooks at Europe, 1000–1800, in particular the Netherlands and England, finding regressive as well as progressive change. Acemoglu and Robinson also examine both directions of change, inWhy Nations Fail:they range widely in space, but little before the 16th century. All three offer powerful tools of analysis. All have implications for policy-makers in advanced societies who wish to promote the development of ‘inclusive’ institutions elsewhere. Two striking surprises emerge, and oneprime mover– an institution with particular power to change others – the medieval Catholic church.

Although the Reformation in both Europe and Slovenia was primarily of a religious nature, its long-term impact on Slovenes is much more visible in their collective ethnic than religious identity. While the sovereign Counter-Reformation abolished Protestantism in the Inner Austrian lands between 1598 and 1628, the Catholic Revival used certain achievements of the movement in its own pursuits. For the further development of Slovenes as an ethnic community, especially four Reformation creations are important: 1) the linguistic norm, 2) the concept of the Slovene church, 3) the myth of the chosen ethnicity and 4) a topos about the great extent of the “Slavic”/Slovene language. In accordance with the ethnosymbolist paradigm, the discussion therefore estimates that in the second half of the 16th century Slovenes developed from an ethnic category into an ethnic network. The Slovene language, which was sporadically written from the end of the first millennium onwards, was finally consolidated as a literary language in 1550 with the first two books published by Primož Trubar. The Protestant literary work reached its peak in 1584, when a translation of the Bible by Jurij Dalmatin and a grammar by Adam Bohorič were published. The concept of the “Slovene church”, which is supposed to unite the entire Slovene-speaking Christian community, was also conceived by Trubar. He presented his idea for the first time in 1555 and completed it in his Cerkovna ordninga (“the Church Order”) from 1564. Although the conceptual programme was not established in the church administration, it significantly influenced the mindset of both Protestant and later Catholic writers in the 17th and 18th centuries. The emergence of the Slovene myth of the chosen ethnicity, which is based on a sentence from the Letter of Paul to the Romans: “and every tongue will praise God” (Romans 14:11), also dates back to the Reformation and as a maxim connects the key literary creations of this period. In addition, Protestant writers relied on the humanistic tradition of emphasizing the great extent of the “Slavic” language, which in fact served to increase the importance of Slovene. This topos was first introduced to Slovene grammars by Bohorič and represents a somewhat later entry of Slovenes into the “(inter)national competition for national honor”, which emerged in Europe during the humanism.

The monastery is located at the SE end of the settlement of the Island and became widely known in modern history, as Ali Pasha was assassinated in its cells in 1822. The catholicon today is a three-aisled basilica with a quadruple roof and in its present size was probably built at late 17th or early 18th century. The aisles are separated by wooden colonnades. The W and N walls, probably most of the E, were rebuilt after their destruction in the early 19th century by falling rocks. In the E there is a semicircular arch. The original church was supposed to be a small one-aisled with a semicircular arch, traces of which were discovered on the SE side of the modern church.The monastery is located at the SE end of the settlement of the Island and became widely known in modern history, as Ali Pasha was assassinated in its cells in 1822. The catholicon today is a three-aisled basilica with a quadruple roof and in its present size was probably built at late 17th or early 18th century. The aisles are separated by wooden colonnades. The W and N walls, probably most of the E, were rebuilt after their destruction in the early 19th century by falling rocks. In the E there is a semicircular arch. The original church was supposed to be a small one-aisled with a semicircular arch, traces of which were discovered on the SE side of the modern church.From the early building phase the modern church has incorporated part of the S wall, which dates to the early 15th century. On the W side was added a late 19th-century loggia, which is roofed with a sloping roof lower than that of the church and possibly replaced an older one. The column of the loggia comes from an earlier building phase of the church. On the W side is raised a rectangular narthex, possibly of the same date as the loggia, which is roofed with a quadruple roof. The present entrance door to the main church is located at the W end of the S wall, while the original door was opened in the middle of the same wall and has been walled today. There is a small conch above the walled door.The church is built of stone with irregularly placed stones. More elaborate construction on the arch with carved stones in the pseudo-isodomic system. On the S wall between the stones are inserted bricks. Brick arched frame is formed above the walled gate. The fresco decoration of the catholicon is confined to the outer front of the S wall and the lower parts of the main church. It is of particular importance, as we distinguish five post-Byzantine phases, the first of which at the end of the 15th century. The first is located in the E part of the outer front of the S wall. The rest continue to the W on the outer front of the same wall and on the lower parts inside the main church.In the initial phase of the frescoes belong the Deisis with the Christ and the Virgin, as well as the frontal St. Nicholas, behind the Virgin. The upper parts of the scene have been repainted. The next phase, which can be dated to the 16th century, involves the half-bodied Christ above the conch of the S wall, who blesses with open arms and two full-length archangels on either side of the conch, who have also been repainted. In the third phase of the painting belongs the enthroned Virgin holding the Child amid two angels, pictured behind her massive wooden throne. The composition is to the right of the entrance door to the church. This layer is precisely dated by a dedicatory inscription bearing the date ZΡKϚ (= 1617/18). The penultimate phase is found only in the interior of the catholicon, in the lower parts of the sanctuary, and on the N and S walls of the main church, where a decorative zone is distinguished. The feet of at least two saints are visible on the N wall, another figure of saint next to the iconostasis on the S wall and to the right of the doorway to the church the lower part of the body of a frontal archangel, who steps on a cloud. Above the door there should have been the inscription, mentioned by Aravantinos, but not preserved today, and bearing the date ΑΨΖ (= 1707). During the late 19th century, the outer conch of the S wall was painted with St. Panteleimon, who is depicted half-bodied and holding a vessel and a scalpel.The building phases of the catholicon and the multiple layers of its decoration make it one of the most important monuments of the Ioannina area, as it locates the oldest known frescoes on the Island and throughout the Ioannina basin. At the same time, after reading of one of the dedicatory inscriptions, it was possible to distinguish more clearly the painting layers and to make more effective use of the older reading, by Aravantinos, of the inscription in the interior of the catholicon.

Spanish conquest in the New World has two sides, evangelization, and colonization. The former was carried by the missionaries who were heavily influenced by Bartolome de Las Casa and Vitoria, while the latter by conquistadores, the defenders of the conquest. Early missionaries fought for the dignity of the Indios where they clashed with the motives of the conquistadores to exploit human resources. The problematic part was they have to work under the Spanish crown where their point of contact was also their area for friction. When they arrived in the Philippines, that social solidarity and dynamics of social relation continued where it became complex due to the involvement of various groups including the natives and their leaders, the religious orders, and most of all the Spanish Royal Court that had the history of having a heart for the Indians. King Philip II created a space for debates within his agenda of social conscience. Using Durkheim’s structuralist-functionalist approach, historical narratives about early missionaries’ struggles for natives’ dignity in the 16th century Philippines were examined. Durkheim’s social solidarity, dynamics of social relations, and his concepts of anomie as disruptions due to dramatic changes and conflicts were utilized as tools to analyze the quest for total well-being. The achievement of sustainable development goals (SDGs) is authenticated in amplifying the value of human dignity, equality, and respect for each individual. With this, the 500 years of Christianity in the Philippines is worth the celebration.ReferencesAbella, G. (1971) From Indio to Filipino and some historical works. Philippine Historical Review. (Vol. 4).Arcilla, J. S. S.J. (1998). The Spanish conquest. Kasaysayan: The story of the Filipino people. (Vol. 3). C & C Offset Printing Co., Ltd.Bernal, R. 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В статье публикуются основные сведения об открытых при работах в Новодевичьем монастыре в 2017-2020 гг. укрепляющих конструкциях, поддерживавших стены субструкций первого яруса главного храма во имя Смоленской иконы Богородицы. Они были построены из кирпича и белого камня еще в ходе сооружения здания, хотя изначально в планы строителей не входили. Эти дополнительные усиления состояли из ленточных фундаментов, соединявших стены (кроме западной) с двумя столбами подклета. В то же время снаружи (возможно, позднее, чем изнутри) были построены подземные опоры для северо-западного угла и части западного фасада галереи. Анализ этих конструкций вместе с погребальными памятниками (надгробия и саркофаги) позволяет определить время возведения подклета, это конец 1530-х - 1550-1551 гг. До сих пор его дата вызывала горячие споры, также как и вся история строительства собора. The article provides an overview of reinforcing constructions which support the walls of the substructures of tier one of the Catholicon of Our Lady of Smolensk. Discovered in 2017-2020, the reinforcing elements were built of brick and limestone at the same time as the rest of the church. However, they had not been part of the church's original design. These constructions consist of strip footing joining the walls (except the west one) with two pillars of the basement. At the same time outside the church building (probably later than on the inside) several underground supporters were built to reinforce the north-western corner and part of the western facade of the gallery. A study of these constructions together with a number of funerary monuments (tombstones and sarcophagi) has helped to date the basement back to period between late 1530s and 1550-1551. Until now, the foundation date of the Catholicon has been hotly debated, and the whole history of the church's construction a moot point.

Síntese: Uma das figuras mais controvertidas da História da Igreja católica e situada no contexto político-religioso que desembocou na Reforma protestante do século XVI é a do frade servita veneziano Paulo Sarpi. É de sua autoria a História do Concílio de Trento publicada em Londres, em 1619, sob o pseudônimo de Pietro Soave Polano, para burlar a Inquisição. Embora reconhecida como a obra da historiografia eclesiástica mais importante dos inícios do século XVII, só foi retirada do Índice dos Livros Proibidos, juntamente com as demais obras ali citadas, após a conclusão do Concílio Vaticano II, pelo papa Paulo VI. Embora de grande atualidade ao aproximar-se o quarto centenário da publicação de seus escritos, a contribuição de Sarpi ao pensamento político, teológico e econômico continua insuficientemente reconhecida. Recentes e inovadores estudos, contudo, prometem contribuir para reparar o multissecular e quase intencional silêncio ou esquecimento.Palavras-chave: Paulo Sarpi. Concílio de Trento. Reforma protestante. Inquisição romana. Concílio Vaticano II.Abstract: One of the most controversial figures in the history of the Catholic Church since the political-religious movement that led to the Protestant Reformation in the 16th century, Servite Friar Paolo Sarpi, the Venetian, authored of a History of the Tridentine Council published in London in 1619 under the pseudonym of Pietro Soave Polano to circumvent the Roman Inquisition. Recognized as the most important piece of the early 17th century ecclesiastical historiography, it was removed by Pope Paul VI from the Index of Forbidden Books, together with all his other writings, only after the Second Vatican Council in the middle of the 20th century. Despite approaching the fourth centennial anniversary of the release of his writings, Sarpi’s contribution to the political, theological, and economic thought of his time continues to be insufficiently recognized. Recent and innovative studies, however, promise to repair a multi-secular and quasi-intentional silence or obliviousness.Keywords: Paul Sarpi. Tridentine Council. Protestant Reformation. Roman Inquisition. Second Vatican Council.

<p>W czasach Rusi Halicko-Włodzimierskiej osadnictwo ruskie na terenie dzisiejszej Lubelszczyzny posuwało się systematycznie na zachód. W XV i XVI w. dotarło do doliny Wieprza. W jego środkowym biegu powstało wówczas kilka parafii prawosławnych – Łęczna, Puchaczów, a także Milejów. Parafie te po przystąpieniu diecezji chełmskiej do unii brzeskiej stały się unickimi. Usytuowanie ich na terenie ze wzrastającą przewagą osadnictwa polskiego spowodowało przechodzenie wiernych na rzymsko katolicyzm. Proces ten szczególnie widoczny jest w 2 połowie XVIII w. i 1 połowie XIX w. Parafia w Milejowie należąca do najstarszych na tym terenie, pod koniec XVIII w. liczyła zaledwie kilku parafian, a na początku XIX w. rezydował tu jedynie proboszcz unicki, ks. Bazyli Hrabanowicz. W 2 dekadzie XIX w. ówczesny właściciel dóbr milejowskich – Adam Suffczyński – rozpoczął starania o przekształcenie parafii unickiej w parafię rzymskokatolicką, a cerkwi unickiej w kościół. Okazało się to dosyć skomplikowane. Najpierw parafię unicką należało zamknąć, a dopiero potem utworzyć parafię rzymskokatolicką. Proces ten kontynuowała siostra Adama – Helena Chrapowicka, która wkrótce przekazała to zadanie kuzynowi Antoniemu Melitonowi Rostworowskiemu, a po jego śmierci założeniem parafii i budową kościoła zajęła wdowa po nim – Maria z Jansenów, a następnie ich syn Antoni Rostworowski. Parafia unicka została zamknięta w 1852 r., cerkiew rozebrana, a murowany kościół został wzniesiony w latach 1855-1856. Po śmierci wspomnianego proboszcza unickiego w 1832 r. (ostatniego tutejszego parocha), cerkwią opiekował się proboszcz Dratowa. Część wyposażenia cerkwi milejowskiej została przeniesiona do świątyni dratowskiej, gdzie spłonęło ono w roku 1886 r., w pożarze tamtejszej świątyni. Część wyposażenia zabezpieczona została we dworze milejowskim i po wybudowaniu kościoła przeniesiona do niego. Wśród tego wyposażenia wyróżnia się pochodząca z 2 połowy XVII w. ikona Matki Boskiej z Dzieciątkiem (w typie Eleusy), odnowiona w latach 2012-2013 staraniem ówczesnego proboszcza – ks. Andrzeja Juźko. Po akcji rozbiórkowej cerkwi w 1938 r. to jedna z wyjątkowo nielicznych, ocalałych ikon dawnej diecezji Kościoła wschodniego na Lubelszczyźnie.</p><p><strong>On the Religious Borderland. A Defunct Uniate Church under the Invocation of St. Praxedes the Martyr in Milejów and its Equipment</strong></p>SUMMARY<p>The parish in Milejów was one of the early Orthodox parishes in the Wieprz valley, recorded in the 1470s. The presence of the Orthodox priest in Milejów is documented in tax registers in the 16th century. More information on the Uniate parish and its Orthodox church can be found in the documents of the 18th-19th centuries. The author presents the history of the Milejów Uniate church and the parish with particular reference to the equipment of the church. First, the old Uniate church is described (the last quarter of the 17th and the fi rst half of the 18th century). The church had the high altar and three side altars; in addition, there were inter alia, liturgical vessels, altar bells, the bells on the belfry, liturgical books, an perhaps an iconostasis. The new Uniate church (the second half of the 18th and the fi rst half of the 19th century) – erected in the second half of the 18th century in place of the old one (which burnt down in ca. 1760) contained the high altar with the picture of Our Lady (painted on canvas) and two side altars. The equipment also included, inter alia, a silver and gilded pro Venerabili vessel, a chalice with a paten and a spoon, a can “for sick people”, an altar tin cross, a brass thurible, a metal swag lamp, three altar bells, a bell at the sacristy, four reliquaries, two small brass candlesticks, a processional cross, pictures, liturgical books. The next described stage is the end of the Uniate parish and the beginnings of the creation of the Roman-Catholic parish in the 19th century, founded in 1858. The new church – erected a few hundred meters from the place of the Uniate church – was consecrated in 1859. The equipment of the Uniate church before its demolition (the second quarter of the 19th century) included in 1828, inter alia, the above mentioned three altars, a new choir, a crucifi x, a confessional, a pulpit, candlesticks, pictures, and a new umbraculum. The inventory of 1847 also mentioned, inter alia, four icons situated near the high altar, a stoup, four benches, twenty candlesticks, and a porcelain chandelier. In the next part of the text the author describes the icons preserved in the Milejów church: „Matka Boska z dzieciątkiem” [Madonna and Child] and „Przemienienie Pańskie” [the Transfi guration of the Lord]. In the next parts of the article the author describes the history of the owners of Milejów, patrons and parish priests. At the end of the article he synthetically presents the history of the Milejów parish.</p>

Монография венгерского историка Антала Молнара подводит итог многолетних исследований эпохи конфессионализации на Балканах в пространстве столкновения и сосуществования христианства и ислама. На территориях, попавших в XIV–XVI вв. под власть Оттоманской Порты, Святой Престол проводил миссионерскую деятельность, в которой наибольших успехов добились боснийские францисканцы, привлекал в союзники богатые и влиятельные общины дубровницких купцов. Автор обращается к роли католической церкви на ранних стадиях нациообразования у не имевших государственной традиции албанцев и объясняет, почему фактически провалилась идея церковной унии среди православных сербов. Конец конфессиональной эпохе положила Великая турецкая война 1683–1699 гг., увенчавшаяся возвращением Венгрии территорий, полтора века находившихся под властью османов, но и обернувшаяся трагедией для католиков, оставшихся в Османской империи. Книга основана на материалах архивов Италии, Венгрии и Хорватии и предлагает анализ историографии проблемы на ряде европейских языков. Автор широко использует методы микроистории и культурной истории, восходя к широким обобщениям через детальное рассмотрение отдельных хорошо документированных кейсов. The monograph by Hungarian historian Antal Molnár summarizes many years of research into the age of Confessionalization in the Balkans in the space of collision and coexistence of Christianity and Islam. In the territories that fell under the rule of the Ottoman Porte in the 14th – 16th centuries, the Holy See undertook missionary activities, the most successful in which were the Bosnian Franciscans, and cooperated with the rich and influential communities of the Ragusan merchants. The author turns to the role of the Catholic Church in the early stages of nation-building among the Albanians who had had no state tradition and explains why the idea of church union among Orthodox Serbs actually failed. The end of the Confessionalization age came with the Great Turkish War (1683–99), which saw the return to Hungary of territories that had been under the Ottoman rule for a century and a half, but which also proved tragic for Catholics who remained in the Ottoman Empire. The book is based on Italian, Hungarian and Croatian archives and offers an analysis of the historiography of the issue in a number of European languages. The author makes extensive use of methods of microhistory and cultural history, going back to broad generalizations through a detailed examination of selected well-documented cases.

Introduction. The article deals with the issue of Christian communities of different denominations to have resided in the city of Majar, the latter localized around Majar hillfort on the Kuma riverside. Christian cult objects have been discovered in the commercial and crafts quarter of the hillfort. Archaeological and written sources make it possible to identify certain groups of Christians — Orthodox, Catholic, and Gregorian (Armenian) ones — within the city’s population. Goals. The study aims to summarize data on Christians in Majar. Nowadays, there is archaeological evidence confirming Majar had been also inhabited by ethnic Russians and Armenians. Materials and methods. The work analyzes the First Sophia Chronicle, sources on Latin missionary activity in the Golden Horde published by Ph. Bruun, A. Malyshev, and R. Hautala, a 1774 map of the Caucasus compiled by Georg Treitel, and archaeological materials. The study employs a number of research methods, such as the historical/systemic, historical/comparative, and cartographic ones. Results. The year 1245 had witnessed earliest contacts between the papacy and the Mongol Empire. In 1260, relations between the Golden Horde and the Byzantine Empire were set up. And in 1267, Metropolitan Kirill II of Kiev received a jarlig from Khan Mengu-Timur. Rulers of the Golden Horde were seeking to achieve various domestic and foreign policy goals through the agenda of religious tolerance. Franciscan missions, parishes of the Alan Metropolitanate, Diocese of Sarai, and the Armenian Church were functioning across the early 14th-century North Caucasus. Some 16th–18th century written sources attest to the presence of a Christian temple within the hillfort of Majar. Materials published by Ph. Bruun, A. Malyshev, and R. Hautala provide evidence Majar and its neighborhood used to host several Franciscan missions throughout the 14th century. Christian cult objects (encolpion cross, copper icon) discovered in the territory of Majar’s trade and crafts quarter testify to that Orthodox Christians had also lived there and had a temple of their own. The Armenian cross-stone (khachkar) which had been part of a church and found at the ancient site suggests there may have been an Armenian community and an Armenian temple too. Conclusions. The available evidence of the presence of different Christian denominations in Majar insufficiently reveals their role in the city’s life. And it gets urgent to localize the Christian quarter at the ancient site of Majar. So, the search for archival materials and archaeological explorations of the site should be continued.

Abstract The Livonian war in the second half of the 16th century was understood by its participants within the Christian Providentialist discourse and was seen primarily through the optics of Christian ethics (the idea of sin and its punishment, the idea of ‘God’s penalty’ which every person has to pay as a potential sinner by undergoing pain and trials, the idea of retribution and reward for feats and sins, etc.). Since the war coincided with the aggravation of religious confrontations in the region (Catholics vs Protestants, the Orthodox vs Catholics and Protestants amongst themselves), there were attempts to turn the conflict into something bigger than a war over territories and political ambitions. But the idea of a religious war failed. For Europeans, the religious factor in the Livonian conflict had very little symbolic expression. No cults of Livonian saints, martyrs for the faith, etc. emerged. For the Orthodox Church a number of significant religious and propagandistic actions were organized at the beginning of the war (‘the Narva miracle,’ creation of hagiographic monuments, etc.) that glorified the victory of the Orthodox Cross and Russian arms. However, as the conflict developed, the significance of these actions faded and was reduced to local memory objects. The defense of Pskov from King Stephen Bathory in 1581 was the most resonant and significant event. Its image was embodied in many objects of both local and all-Russian historical memory, which retain their importance to the present day.

The Historical Society of Nestor the Chronicler was one of the organizations in the second half of 19th – the first half of 20th century which researched the culture of Ukraine. Members of the society published their studies in various periodicals. Beginning from the year 1888 their annual journal "Chteniya v Istoricheskom obshchestve Nestora Letopistsa" appeared regularly. The purpose of this article are to identify topics from the cultural history of the 10th -16th century which were of interest for the members of the society, as well as studies published by them on the journal pages. The other purpose is to systematize interpretations of problems of cultural history raised by the members, and to define the role which was given to the medieval culture in the development of this region by the above- mentioned researchers. It was found, as a result of the study, that beginning from the second half of the 19th century the scholars increasingly turned to the topics predeceasing the Cossack period for emphasising the cultural originality of lands of Southern Ruthenia (Rus'). Researchers turned to the study of monuments of literature to discover local traditions and possible foreign influences. The identified borrowings were often interpreted that they had reflected the existing diversity of the language and culture. Yet there were also some attempts to prove a close connection with the culture of Northern Ruthenia (so called: "Great Russian" culture) on the basis of the established facts. On occasion of the 900th anniversary of the baptism of Ruthenia the researcher intensified their studies on the history of religions. The most attention was paid to the adoption of the Eastern Christianity by Eastern Slavs and the development of Orthodoxy in the area they inhabited. However, researchers were also interested in the history of the Roman Catholic Church, Judaism, Protestantism and their influence on the culture of the region. The members of the society discovered and analysed landmarks from the Middle Ages and from the beginning of Early Modern times. Artworks from this period survived worst of all. The researchers studied sacral buildings, the interior decoration of temples, icons, as well as what were left from the secular architecture, including castles and fortifications. They also tried to identify distinctive elements of artistic development and possible foreign influences. In addition, cultural relations of Ruthenia with other countries were studied. The special attention was paid to the marriage unions, to the connection between economic and cultural interactions and to the religious factor of the relations between various states. The image of the culture of Middle Edges as an important period of Ukraine's cultural history was being created by publishing research results on the pages of the journal.

Purification of the Church is frequently invoked to narrate Protestant justifications for the break from Rome during the Reformation. It also functions to link the Reformation to a process of modern disenchantment. However, little attention has been paid to the rhetoric of pollution and precisely how the reformers articulated the dangers of polluted ritual. The historical location of the sources examined here is the middle decades of the 16th century when Protestants were dealing with political setbacks to the Reformation cause in the Holy Roman Empire, particularly the imposition of the Augsburg Interim by Charles V. This law was designed to find some middle ground between Catholics and Protestants until the schism would be settled at the Council of Trent. However, the debates about whether certain ceremonies, supposedly non-binding with respect to doctrinal commitments, could be used for politically expedient purposes, pushed Protestant thinkers to reassess the power and dangers of liturgical practices and paraphernalia. This article interprets the discourse of pollution in Protestant controversies about compromise in ritual matters by treating the responses of two theologians writing against the Interim from different parts of Germany: Joachim Westphal and Wolfgang Musculus. By laying out the causes of ritual pollution and its negative effects upon body and soul according to individuals who worked for reform in both their intellectual activity as well as their pastoral service, this article demonstrates the importance of ritual matters for Protestant moral thought.

Polish language in the Mohylew region – the past and present (the report on field research)The research in the Mohylew region is a continuation of research concerning the language of Catholics in former North-Eastern Borderland. The work contains an outline of the history of the Mohylew region including the history of the Catholic Church, education and functioning of Polish in this land. Besides Mohylew the following places were visited: Czausy, Faszczówka and Bezczynne where parishes are being revived. Evangelisation is in Belorussian and only in Mohylew one Holy Mass is in Polish every day. Conclusions: The Polish language in the Mohylew region has been functioning since 16th century what is confirmed in Mohylew town chronicles grave inscriptions in local Polish Cemetary. It has also been, excluding Jesuit parishes (Jesuits evangelised in the language of a given nationality, wrote catechisms and grammars) the language of prayers and lithurgy. The result of the progress of russification was that the range of its use narrowed down. The next stage (20’s and 30’s of 20th century) of the fight with the Church and religion led to interrupting passing the Polish language even in those families where it survived throughout former stages. In this way the Polish tradition was interrupted. At present it is very difficult to meet people using the old local Polish language. The Polish with regional features can be heard with those people who came to Mohylew after the World War II. There is also another quality: the language learned at school or courses. The Polish language is generally idiolectally diverse, its shape depends on the degree of fluency in Polish. On the basis of reviving catholicism and the Polish language with numerous young people who discovered their roots there is a process of reconstructing the Polish identity. Польский язык на Могилёвщине – прошлое и современность (отчёт по полевым исследованиям)Полевые исследования на Могилёвщине являются продолжением проводимых авторами исследований языка католиков на бывших северо-восточных рубежах Польши. В статье представлен краткий очерк истории Могилёвщины, католической церквы, просвещения на польском языке и функционирования польского языка на исследуемой территории. Кроме Могилёва авторы статьи посетили Чаусы, Фащевку и Бесчине. В этих местностях возрождаются католические приходы. Евангелизация и богослужения ведутся на белорусском языке. Только в Могилёве ежедневно одна месса происходит на польском языке. Выводы: Польским языком на Могилёвщине пользовались с XVI века, что подтверждают городские хроники и надписи на местном Польском кладбище. Кроме того он был (за исключением приходов, которые вели иезуиты, которые вели римскокатолическое вероучение на национальных языках) языком молитвы и литургии. По мере усиливания руссификации во время разделов Польши, использование польского языка уменьшалось. Очередной период (20-е и 30-е годы ХХ века) борьбы с католической церковью и религией стали причиной прекращения передачи польского языка даже в тех семьях, в которых он сохранился в предыдущий период. Одновременно прекратилась польская традиция. В настоящее время трудно найти людей, говорящих на давнем местном польском языке. Польский язык, насыщенный региональными диалектными чертами, встречается ещё у лиц, которые прибыли на Могилёвщину после второй мировой войны. Мы обнаружили ещё одну разновидность польского языка – это язык выученный в школе и на языковых курсах. В общем польский язык на Могилёвщине сильно дифференцирован в зависимости от индивида, а его качество от степени присвоения данного кода. Опираясь на возрождающийся католицизм и польский язык у многих молодых людей, которые обнаружили свои польские корни, наступает процесс реконструкции польского самосознания.

In the last third of the XIV century. in the Czech Republic, crisis phenomena began to appear, especially of an economic nature, which later had far-reaching social consequences for the kingdom. It is primarily about the deep social differentiation of society: from peasants and feudal lords to the clergy and city dwellers. The crisis aggravated relations between all strata of society. And as a result, a situation arose when the peasants sought to get rid of the exploitation of the feudal lords; burghership - to free oneself from the power of the patriciate and acquire one's own rights; the urban poor became radicalized in order to improve their impoverished situation; the nobility fought with the magnates for land, privileges and power.The leader of the Czech Reformation was Jan Hus (1371-1415), who in 1393 graduated from the Faculty of Philosophy of the University of Prague and after 3 years became a Master of Liberal Arts and a Doctor of Philosophy.In 1403, Jan Hus became the rector of the university, simultaneously preaching in the Bethlehem chapel and having the rank of priest. In his sermons, Hus raised topics that wererelevant and understandable for ordinary people, which increased his popularity.The burning of Hus caused a wave of protest in all strata of Czech society and was perceived as an insult to the entire Czech people. In July 1419, an uprising broke out in Prague, led by Jan Žižka and Mikulas from Husa.These events in history were called the Hussite revolutionary movement. In which two wings were formed: the moderate – «Chashniks» and the radical democratic – «Taborites». Jan Žižka turned out to be an extremely talented and even brilliant military leader, who managed to create a people's army, which Europe at that time did not know. He developed a new strategy and tactics of war, which was based on the massive use of infantry and war chariots.The «Hussite movement» was of great importance for the whole of Europe, as it undermined the unshakable authority of the Catholic Church, and also put an end to the rule of German feudal lords in the Czech Republic.The ideas of people's power and social justice became the source for the further evolution of the Czech national liberation and revolutionary democratic movement. At the same time, the Hussite Wars became a catalyst for the national development of the Czech Republic and a peculiar beginning of the European Reformation of the 16th century.

The Trans-Atlantic slave trade’s legal institution from a regional economic practice into an international financial market originated from Papal grants initiated during the 16th century. Territories and nation states party to this grant referred to it as the Asiento, as later affirmed by international custom and bilateral treaties.1 This article will discuss the origins of the Asiento, the legal framework in which the Papacy granted parties’ authority to transfer and other manners in which this contract was conveyed, its effects on Africans and Africans of the Diaspora, and on international conflict, which arose from the coveted slave trade monopoly. As a result, many nations, monarchs, corporations and Western seaboard economies financially benefited from the Trans-Atlantic slave trade through condonation and participation. The author argues that the Asiento evolved into the lawful nucleus which transformed the Trans-Atlantic slave trade into a flourishing international market of human commodities until its legal extermination through international intervention. The article concludes that, as a result of the Papacy’s intimate participation in the origins of the Asiento and as holders of African slaves, it is obliged to provide international restitution to those of the African Diaspora adversely affected by its vestiges.  

Resumen El Colegio Menor de San Andrés, studium generale de los Carmelitas de la Antigua Observancia en Península Ibérica en el siglo XVI, y el Colegio Menor de San Cirilo, fundado en 1570, el primero de los Carmelitas Descalzos, han representado, con relación a la Orden teresiana, bases vigorosas de formación teológica y filosófica dentro del escenario de la Reforma católica. Los colegios menores, que estaban adscritos a congregaciones y órdenes religiosas, cumplieron un relevante papel en el siglo XVI, de interés de las coronas y de la Iglesia, generando repercusión en la posterior formación educacional incluso en América, en especial en el Virreinato de Nueva España. En ese sentido, desde la metodología de la historia de las universidades, esta investigación se propone la identificación de elementos históricos y pedagógicos de la fundación del Colegio Menor de San Cirilo (el Complutense, de Alcalá), que servirán para explicar la posterior continuidad de los estudios carmelitanos en la Península y en el Nuevo Mundo, en especial en lo relativo a la producción intelectual y las prácticas de enseñanza de los colegios menores. Teniendo en cuenta su relevancia, de sensible influencia sobre los primeros carmelitas descalzos, incluso en los que se instalaron en México, y el prestigio adquirido por sus obras colectivas publicadas en el período de los cursos filosóficos y teológicos, se buscará presentar los cimientos que ya se encontraban en el Colegio Menor de San Andrés, que fue el colegio salmanticense anterior a la Reforma y que engendró el éxito del posterior Complutense. Abstract The Colegio Menor de San Andrés (Minor College of St Andrew), studium generale of the Carmelites of the Ancient Observance in the Iberian Peninsula in the 16th century, and the Colegio menor de San Cirilo (Minor College of St Cyril), founded in 1570, the first of the Discalced Carmelites, represented, in relation to the Teresian Order, viorous bases of theological and philosophical formation within the context of the Catholic Reformation. The minor colleges, which were attached to congregations and religious orders, played a relevant role in the 16th century, of special interest to the crowns and the Church, generating repercussions in the subsequent educational formation even in America, especially in the Viceroyalty of New Spain. In this sense, from the methodology of the history of universities, this research aims to identify historical and pedagogical elements of the foundation of the Colegio Menor de San Cirilo (the Complutense, in Alcalá), which will serve to explain the subsequent continuity of Carmelite studies in the Peninsula and in the New World, especially with regard to the intellectual production and teaching practices of the minor colleges. Bearing in mind their relevance, their considerable influence on the first Discalced Carmelites, including those who settled in Mexico, and the prestige acquired by their collective works published in the period of the philosophical and theological courses, we will seek to present the foundations already present in the Colegio Menor de San Andrés, which was the Salamantine college prior to the Reformation and which engendered the success of the later Complutense.

Studying the activities of the large center of church art in Rybotychi (Nadsiannia, now in Poland), active in the 1670’s – 1760’s, there is a number of issues that need to be taken into account. First of all, this is the systematization of artifacts, the definition of the period of the masters’ activities and the criteria by which the works can be attributed to this center. As there are very few artworks with the Rybotychi authors’ signatures, the iconography, painting stylistics, which includes various authors’ manners, and decorative framing of icons are important for identifying the art-works as belonging to Rybotychi workshop. We focus our attention on the icons’ decorative framing which was particularly important at the end of the 1680’s –1760’s. Ukrainian church art of the second half of the 17th –18th centuries is characterized by the combination of various components that shape particular artwork and the general view of the temple. During the 17th century, new form of high iconostasis established and new icon framings were borrowed from the West-European re-naissance art (in the first half of the 18th century – from the baroque). In this period, carved framing played an important role in decorating separate icons, iconostasis structures, and wall altars. Old scheme of the iconostasis with the templon, which prevailed since the time of Kyivan Rus until the end of the 16th century, was not used anymore. These changes can be observed (as far as the monuments allow to study) in the Ukrainian church art of all regions. However, each workshop had its own methods of painting and frame decoration. Peculiar methods of decorative framing were also used by masters from Rybotychi, who in the 1670’s –1760’s worked in the churches of Peremyshl and parts of the Mukachevo dioceses of the Ukrainian church (called “Ruska” at the time). Decorative icon framing by Rybotychi masters and its development during the 1670’s – 1760’s as well as the sources of shapes and motifs are considered in this article. For this purpose, the works that are in their original place in the churches (mostly in eastern Slovakia and, to a lesser extent, Poland and Ukraine) and the museum collections of Ukraine, Slovakia, Poland, and Hungary are studied. Despite the fact that art history literature provides information about the icon painters from Rybotychi, little is known about the evolution of the stylistics of decorative framing of the icons during the 1670’s – 1760’s. The purpose of the article is to study the evolution of the stylistics and forms of the decorative framing of the Rybotychi masters’ icons in the 1670’s – 1760’s. The results of the research support the idea that in general, the Rybotychi masters who worked in the late 17th – first half of the 18th century decorated their icons with deep carved frames, with silvering and even round sculpture. Such frames can be seen on the icons of the Sovereign tier of the iconostasis, on the wall icons in the church nave, on the icons of the main and wall altars and on the central icon of the Prayer tier of the iconostasis. As the works show, these frames on the icons of the Rybotychi masters have undergone a certain evolution. In the frames of 1688–1691 icons from the Kotan church iconostasis (Lemko region, Poland; Museum-Castle in Lancut), by the Rybotychi master Yakiv, we see renaissance-mannerist tendencies. These frames do not yet have much depth and torn cornices, as in the later icons of Rybotychi masters. It is important to note that on the fringes of the master Yakiv icons, for the first time on the works by the Rybotychi authors we see angels’ carved heads with wings. In the first half of the 18th century, the silhouette of the icon frames becomes more complicated due to torn cornices and protruding elements. Frames are deep (about 20 cm), two columns decorated with carving are attached on the sides. Frames are painted in two or more bright colors (red-orange, green) with silvering, often toned as gold. The ground for the columns is black or dark gray-blue. Approximately from the 1710’s, in the upper part of the border on the side corners of the icons by the Rybotychi masters, carved silhouettes of decorative vases with flowers could be attached. They are painted with colors and silvered over the gesso ground. In general, such complex baroque type frames support the idea that the icon painters from Rybotychi collaborated with carvers. According to the archival documents and inscription on the works, between 1670 and 1739, five local carvers were active, two of them worked in the 1670’s and 1680’s. Some painters from Rybotychi have engaged in carpentry and carving work themselves, as evidenced by author’s inscriptions and archival notes. The Rybotychi masters were quite conservative in the iconography and the form of the processional crosses, however, in the icon framing, they actively introduced new shapes and decorative elements from the works of Latin (Roman-catholic) art. At the end of the Ryboty-chi masters’ activity (in the middle of the 18th century) the decorative elements of carved frames are somewhat simplified, but the shape and motifs remain unchanged. We conclude that at the end of the 17th century the distinctive form and decorative motifs of the Rybotychi masters’ icons frames were established. In the first half of the 18th century, Rybotychi masters used fl at carving, open-work thread, carving in high relief and round sculpture. These frames, together with the icons, created a holistic ensemble reflecting baroque aesthetics. In the first half of the 18th century, a characteristic element of the ornamental decoration of the Rybotychi masters’ frames were carved heads of angels, painted on gesso. Such sculptural elements borrowed from works of Latin art were the only figurative round carving these masters used, and which distinguishes the works of their workshop.

In the 16th century, Orthodox believers predominated in the Ruthenian regions of the Grand Duchy of Lithuania, yet in addition to the organisational structure of the Orthodox Church there was also the Catholic Church structure. This article seeks to investigate how the officials of these two Churches coexisted in the Ruthenian lands of Polotsk and Vitebsk in the 16th century. In the Appendix, which is at the end of the article, five documents are published that are kept in the Manuscripts Department of the Wroblewski Library of the Lithuanian Academy of Sciences that considerably contribute to existing knowledge about the researched topic.

The city of Timişoara was one of the most important urban settlements in the southern parts of the Hungarian medieval kingdom. In 1552, following a brutal military campaign, Timişoara and its surroundings were occupied by Ottomans and integrated in the Empire. Although in the beginning was a real shock for the Christian communities inside the city (Catholic, Protestant and Orthodox), the religious life continued under Turkish rule. A lot of documents from the second half of the 16th century offer information about the cohabitation between different Christian denominations and, of course, the Christian-Muslim relation. The Ottoman authorities had established the best relations with Serbian Orthodox church, recognizing many of its privileges, even allowing the foundation of a Serbian Orthodox bishopric inside the city. The Catholic and Protestant communities felt much stronger Ottoman pressure, because the two Christian denominations tried to get support from Turkish authorities in their dispute over faith.

The article presents the results of a historical and architectural research, which aimed to reveal the main features of the architecture of Spanish monasteries in the sixteenth century, in particular to highlight elements of the ideology of the Spanish crown and the Catholic Church, promoted through architectural structures. The authors established the components of the architectural program and styles of the New Spanish monasteries of the 16th century, highlighted how the process of creative thinking of the future building and its construction took place, what materials were used.

The paper is subjected to thorough analysis of the phenomenon of Ukrainian church space in the second half of the 16th century. We show how the church crisis has started in the Ukrainian lands and reveals socio-political and socio-cultural factors which triggered this crisis. In addition, we try to show how the international factor deepened it. We begin with analysis of how the political forces of the Rzeczpospolita tried to take a full control over the spiritual sphere of life of the Ukrainian people. Then we continue by showcase how Russian politicians together with the administration of the Russian Orthodox Church tried to do the very same thing. Caught in political and military machinery of these two different states priests and bishops of the Ukrainian church tried to build a model on their own of preserving their identity. In 1596 it resulted in the Union of Brest, which, on the one hand split Ukrainian society into two poles – the Orthodox and Uniates, and the other gave rise to serious reform Ukrainian church space. In general, we can conclude that the Union of Brest, despite the expectations and hopes of its organizers laid the beginning of a deep ideological confrontation among Ukrainian people. Union also resulted in serious cultural and political crisis. Supporters of the union have not received from Pope and Polish king protection of their rights and liberties. Religious conflicts became very difficult for the population. The polish politicians, the Catholic Church of Poland and Russians wanted to use Ukrainian crisis to implement his plans.

An integral inculturated faith is anchored to the Filipino cultural heritage and identity. Primal cosmic beliefs and practices carried the holistic customs of stewardships towards God’s creation where it embodied the union and mutuality of the natives to nature rather than control and subordination. The research utilized primary materials written by Spanish ethnographers in the 16th-17th century. Although their observations were from the colonizers’ perspectives, it still revealed beliefs and practices at that time common among early Filipinos. One needs to filter and decipher those accounts to unearth early Filipinos experiences of oikenomous. Although the study was limited to the Tagalogs, still the dynamics of power-relations between the inhabitants and nature were demonstrated using the lenses of Foucault’s discourse on power. 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