Stanisław Orzechowski - Misplaced Pages

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Stanisław Orzechowski, also Stanislas Orzechowski and Stanislaus Orzechowski (1513–1566) was a Ruthenian and Polish political writer. The son of a Catholic father and an Orthodox mother, he was a strict Roman Catholic for much of his life but at one stage, probably the 1540s, he appeared to have turned to Protestantism, which he later detracted from. He was highly critical of Protestant reformer Francesco Stancaro and authored a critique of him in around 1550, by which time he had turned his back on the Protestants. He is considered to be an early champion of Polish nationalism and in his writings often defended the Golden Liberty and privileges of the Polish nobility.

Biography

Orzechowski was born November 11, 1513 in Przemysl Voivodeship, in another version - in Zhirovichi, where he inherited the "grandfather's manor" . His father was a scribe (a professional copyist) of Zemstvo, his mother, nee Baranetski, was the daughter of an Orthodox priest. According to Orzechowski, his ancestors were Ruthenians (Rusins) and Orthodox, and only later they moved to Catholicism, he always considered himself a Ruthenian and called himself "gente Ruthenus, natione Polonus",that is, "by birth — Russian (or Rusin, Ruthenian),by nationality — Pole, Polish". In all his works he points to his a Rusyn (Ruthenian) origin, and almost all of them have in the title "Stanislai Orichovii, Rutheni" or "Roxolani».

Gifted with an excellent memory, a wonderful wit and a lively imagination, Orzechowski was busy with education first in Przemysl, and then, in the 14th year of life, was sent to Vienna, from Vienna in 1529 he moved in the cradle of Protestantism — Wittenberg. Here he studied for three years, got acquainted during this time with Martin Luther and Philip Melanchthon, saw frequent theological disputes that came to his liking and which he loved later to organize; here, in the society of the first leaders of Protestantism, a negative attitude to Latinism and a desire for the widest spiritual freedom were born and developed in it. In 1532, Orzechowski moved to continue his education in Italy, where he studied philosophy and mainly eloquence under the guidance of famous teachers of this art in Bologna, Padua and Venice. Constant participation in scientific debates soon made the talented Orzechowski invincible in the dispute dialectic. In 1541, Orzechowski went to Rome, where he got acquainted with the negative sides of the Roman Curia and the fragility and instability of the bases on which the political significance of the then Rome was based. But then, and revealed the fragility of nature Orzechowski, which, under the spur of the moment and external influences can make the opposite decisions and to change beliefs; this instability remained characteristic of Orzechowski for the rest of his life.

Orzechowski, in his letter to the Polish king Sigismund Augustus praised democracy and condemned subservience and tyranny.

In 1543, Orzechowski, at the request of his father, left Rome and after a seventeen-year stay abroad, returned to his homeland, where the father of Orzechowski had already procured for the son of the Przemysl Canon; but he, more sympathizing with Orthodoxy, first refused the Canon, and only after strong insistence of his father Stanisław Orzechowski became a Catholic priest. However, the influence of ideas gleaned by Orzechowski in German universities, the impressions made on him by the negative sides of the Roman Curia, and at the same time observations on the private life of Orthodox priests led to the fact that Orzechowski soon began to openly preach in favor of Orthodoxy. Despite the threats, he continued to stand up for the Rusyn people, oppressed and despised by the Polish clergy. In 1544, Orzechowski published and disseminated his thoughts on Orthodoxy in the book on the baptism of the Rusyns (Baptismus Ruthenorum), in which he argued that in essence there is no great difference in the religious beliefs of Catholics and Orthodox... Orzechowski's thoughts on the Russian faith were such good news in Polish literature that some 16th-century Orthodox polemicists used them to refute the seductive teachings of the famous Polish Jesuit Peter Skarga on the unification of churches ... Orzechowski wrote that his conscience does not allow him to agree with those unfair prejudices against Rus', the consequence of which was that the two peoples, living in the same state, mutually despise each other... Such opinions of Orzechowski could not but embitter the Catholic clergy, and on the diocesan Council of Peremyshl in 1545, which recognized the Rusyns as renegades, Orzechowski was ordered to stop his sermons up to the first provincial Council, where he was obliged to give an explanation in the case of the Rus' faith and his a Russophile ideas.

But before this Council took place, Orzechowski released a new work written against the celibacy of the Catholic clergy (De lege coelibatus contra Syricium in concilio habita oratio); the author explained the bold tone of this work by the fact that he is "Sarmatian and Rusin". On June 17, 1547, Orzechowski was accused of disdainful and arrogant attitude to his superiors, writing works that did not correspond to his spiritual rank, mainly in supporting and confessing Rusyn's delusions, publishing works about the uselessness of celibacy, etc. To these charges Orzechowski said that keeps in its purity the Catholic religion, the errors of Rus' he dos not defend, he promises to get better and confirmed all this by an oath on paper. Nevertheless, the Bishop imposed penance on him, forbade him to speak sermons and condemned to burning his work de coelibatu. Orzechowski humbly endured this punishment; soon, however, he was allowed to preach again in the Cathedral and even he was elevated to the rank of an "official".

In 1549, fascinated by the example of a priest from Cracow, Orzechowski decided that he could marry, relying on secular power, on his rights of a nobleman (member of szlachta), according to which he could not be punished without a trial in the Sejm. Indeed, the following 1550 Orzechowski … before a meeting of the gentry (of members of szlachta), stated ... the false teachings of the Church of Rome about the celibacy of the clergy.... The local Bishop demanded Orzechowski to a court procedure, but Orzechowski an official call sent (returned) back and transferred the case of marriage up to the power of Petrokovsky Sejm. Supported by the nobility, Orzechowski in the Senate, in the presence of the king and the higher clergy, made a speech about the moral advantages of an Orthodox, married, priests over a celibate priests and soon married.

The Bishop called Orzechowski back to court, and on April 8, 1551 the verdict was passed, according to which the marriage Union of Orzechowski was recognized as illegal, he himself was anathema with deprivation of honor, all movable and immovable property and expulsion from the diocese.

Orzechowski sent a protest against the Episcopal decree at the provincial Council in Petrokov, but the Council at this time confirmed the judgment of the Bishop. At the same time Orzechowski wrote his message to Pope Julius III, became known in the whole of the then Western Europe, and discovers the indomitable temper of the author; the whole tone of this letter testified to the sympathy of Orzechowski to Orthodoxy and hatred of the papacy. But already in 1552, during the Petrokovsky Sejm, Orzechowski read at the extraordinary meeting of bishops his confession of faith, which was recognized as consistent with the dogmas of the Catholic religion. It was decided unanimously to remove the anathema from him, and on February 17, 1552 he received the remission of sins and the permission of the priesthood. Regarding his marriage, it was decided that within a year he would obtain the approval of Pope.

Orzechowski turned to Rome, where, however, it was decided not in his favor: he was betrayed by a new anathema. Weaning irritated Orzechowski, and he decided to abandon Catholicism. In a fit of indignation Orzechowski wrote his "Break with Rome" (Repudium Romae). But soon afterwards a number of circumstances, were difficult to Orzechowski, cooled his ardor. He began to curry favor with Rome, to show himself extremely pleased with the death of his wife, who returned him to his former state of celibacy, blamed himself for the cessation of Church services; spiritual and physical forces, apparently, changed Orzechowski: "the need of struggle has Passed", he wrote: "the gray hair has silvered the head, the fiftieth year of life passes, it is time to gather in the way, path of eternity, time to think about the soul and sins".

He settled in own estate in Przemysl District, where he spent the last days of his life in solitude, tormented by fits of melancholy. His indomitable spirit did not put up with the pitiful situation of a forgotten almost despised man.

In further he ... wanted to to join in polemics with Rome, but an unexpected death halted these attempts. Orzechowski died, probably in late 1566, and later in February 1567.

For his time, Orzechowski, no doubt, personality is wonderful. His knightly courage in polemics and remarkable oratory talent attracted to him many admirers and supporters. Persecution and failure did not always oppress him. However, the lack of fortitude of character often forced him to retreat from his principles and led into the wilds of sophistry, as a result of which his teachings brought little tangible results, although they brought him fame as a famous writer and orator. His open controversy with Rome, the bold protection of the Rusyns and Orthodoxy from the encroachment of the Catholic Church created him a place of honor among the fighters for the faith, not infected with fanaticism. As a speaker, some contemporaries compared Orzechowski with Cicero, others with Demosthenes and Pericles. Orzechowski know Greek, Latin possessed masterful, knew perfectly ... foreign languages.

Orzechowski left many works of rhetorical, polemic, philosophical and historical nature, scattered in many libraries in Europe. The greatest number of Orzechowski's manuscripts is in the University libraries of Krakow and Lviv. Of the printed works, many are lost, many are bibliographic rarity. A detailed list of the works by Orzechowski can be found in the directory of the Krakow Academy and in the work about Orzechowski in "universal Encyclopedia" of Orgelbrand. The most detailed biography of Orzechowski was written by Maximilian Ossolinsky and published in Krakow in two volumes.

(Russian-language Misplaced Pages “Ореховский, Станислав” Translation from Russian into English (not full, with reductions). July 10, 2019. The text for English-language Misplaced Pages)

The Union with Poland

The pressing issue was the Union between the Grand Duchy of Lithuania and the Kingdom of Poland in connection with the Livonian war. In 1564, Orzechowski wrote an essay of polemic orientation "Pyramid", which became widespread in the Sejm in 1564. The essay dealt with the connection, relations, union of the Grand Duchy of Lithuania and the Crown, Stanisław Orzechowski expressed his own view on the solution of this difficult problem. The author of the "Pyramid" defended the thesis that the Grand Duchy of Lithuania should be fully part of Poland. He developed a provocative thesis "a free Kingdom and a non-free Principality", which was based on the real state of the civil society of the two States. In the Polish Kingdom there was civil equality of all residents who were legally people (nation), thus belonged to the nobility and had the right to participate actively in public life. In The Grand Duchy such equality was absent. according to the belief of Stanisław Orzechowski, "all the principalities - a nasty thing, they do not correspond to human nature and cursed by God," as there are dominated by captivity, despotism and arbitrariness of the owners, who can punish, corrupt and even destroy their subjects for the sake of all whims and not incur any punishment for it. The inhabitants of the principalities, according to the words of S. Orzechowski, are poor; they live in eternal poverty, being completely dependent on their owners. And only in the Kingdom a person gets real freedom and happiness. "Who does not live in the Kingdom does not belong to free people. He is not a nobleman, he has no rights and always lives in misery ... Every man in the Principality is only a shadow of man, not a real man." No Lytvyn (inhabitant of the Grand Duchy), according Stanisław Orzechowski, is not free, each of them dependent. The Great Prince dominates over all. He, from birth, the master over all. Therefore "when we see people from the Grand Duchy of Lithuania - we see slaves". None of the natives of the Principality, even noble and rich, can not be compared in their rights with the free Poles, citizens of Poland.

Stanisław Orzechowski in his composition always gave examples from the history of the Kingdom of Poland and the Grand Duchy of Lithuania. These examples were to confirm his theory and, most importantly, to persuade Litvins (locals of the Duchy) to unconditionally join Poland. The author of the "Pyramid" used all his literary skills to convince the Litvins that for them the Union with the Crown on any terms - the only means of salvation and exit from civil bondage. "And if Lithuania wants to get out of that innate bondage, she ought to try make the Union with the Polish Kingdom, persistently asks about it the Grand Duke, his hereditary master, and the Polish king."

Orzechowski spoke about the mechanism of inclusion Of the Grand Duchy of Lithuania in Poland. In his opinion, the Grand Duke, as a full-fledged Lord of the state, should, without any discussion with the people, attach the Principality to the Polish Kingdom, "that Lithuania to gain freedom and became with Poland a single body, a single heart, a single soul." At the same time, he considered it unacceptable to maintain the previous order in the Principality, primarily separate state institutions and separate legislation. "Well the wind and the water, both wet - Stanisław Orzechowski wrote. - However, water and fire are not combined in any way, as they have nothing in common: water is wet, fire is dry and warm. That's why they can't be together. For this reason, a non-free Lithuania can not be connected with a free Poland, when it will not have the same form of government."

In the polemic work "Conversation of the Pole (Polish citizen) with Litvin" (1564), the authorship of which is attributed by researchers to Andrei Volan and Augustine Rotundus, completely opposite views on the Union were expressed.

References

Norman Davies (24 February 2005). God's Playground A History of Poland: Volume 1: The Origins to 1795. Oxford University Press. p. 131. ISBN 978-0-19-925339-5. Retrieved 18 September 2012.
Hryniewicz, Wacław (1 October 2006). The Challenge of Our Hope: Christian Faith in Dialogue. CRVP. p. 213. ISBN 978-1-56518-237-0. Retrieved 12 September 2012.
^ Barbara Sher Tinsley (2001). Pierre Bayle's Reformation: Conscience and Criticism on the Eve of the Enlightenment. Susquehanna University Press. pp. 286–8. ISBN 978-1-57591-043-7. Retrieved 10 September 2012.
Oskar Halecki; W: F. Reddaway; J. H. Penson. The Cambridge History of Poland. CUP Archive. p. 278. ISBN 978-1-00-128802-4. Retrieved 12 September 2012.
Dvornik, Francis (1 May 1962). The Slavs in European History and Civilization. Rutgers University Press. p. 323. ISBN 978-0-8135-0799-6. Retrieved 12 September 2012.

Biography

The Union with Poland

References

Further reading