Citations:disuniate

English citations of disuniate

Adjective

						1921 1937 1948 1996	2005 2014
ME «	15th c.	16th c.	17th c.	18th c.	19th c.	20th c.	21st c.

• 1921, Stefan L. Zaleski, Polish encyclopædia, volume 2, number 2, Fribourg: Committee for the Polish Encyclopædic Publications, →OCLC, page 111:

  After the Union of Brzesc and throughout the seventeenth century, conflicts continued to take place between the Uniate and "Orthodox" clergy. But by the beginning of the eighteenth the last "disuniate" bishops had embraced the Union: in 1700, Joseph Szumlariski, Bishop of Lwów, Halicz and Kamieniec and in 1704, Dyonizy Zabokrucki, Bishop of Chelm. At this period the number of Uniate parishes was over 20,000.

• 1937, Baltic and Scandinavian countries, volume 3, Gdynia, Poland: Baltic Institute, →OCLC, page 497:

  The records of the Disuniate Church are next in importance in view of the latter's important political role and of the extensive estates which it possessed.

• 1948, Journal of Central European affairs, volume 8, Boulder: University of Colorado, →ISSN, page 7:

  S. Askenazy erred in reducing the whole question to disuniate (orthodox) interests; the Polish Protestants were very enterprizing in their activity against their own country, independently of the Orthodox Church, and in fact they were strongly supported by their German coreligionists.

• 1996, Orientalia christiana periodica, volume 62, Rome: Pontificium Institutum Orientalium Studiorum, →ISSN, page 542:

  Little wonder that the Greek Catholic hierarchy viewed M.S.'s acceptance of the Union in terms of the miraculous conversion of a Disuniate Saul to a Uniate Paul by the blood of Josaphat. This theme can be traced from Metropolitan Joseph Rutsky's letter of 10 July 1627 to Pope Urban VIII (1623–1644) announcing M.S.'s conversion all the way down to the bull of 6 July 1867 whereby Pope Pius IX (1846–1878) canonized Josaphat.

• 2005, Norman Davies, God's playground: a history of Poland in two volumes, Rev. edition, volume 1, Oxford [u.a.]: Oxford University Press, →ISBN, page 136:

  At first, in the south-eastern provinces, a series of regular battles took place, the so-called 'Wars of the Deacons' in which the uniate and disuniate clergy disputed control of the offices and property of the Orthodox Church.

• 2014, Christopher Garbowski, Religious life in Poland: history, diversity, and modern issues, Jefferson, NC: McFarland, →ISBN, page 28:

  There was an attempt at the end of the eighteenth century during a flurry of reform to bring the Orthodox Church in Poland directly under the auspices of the state and for it to become doctrinally dependent on the patriarch in Constantinople, but this was largely wishful thinking just before the final Partitions took place, that placed the majority of the Eastern church, Uniate and Disuniate, directly under the care of Moscow.

• 2014, Martin Schulze Wessel, “Confessional politics and religious loyalties in the Russian–Polish borderlands”, in Kritika, volume 15, number 1, Washington, DC: Slavica Publishers, →DOI, page 186:

  The new dividing line that appeared after the Union of Brest placed the very existence of the "Disuniate" Orthodox confession in Poland-Lithuania in doubt.