Šiluvos legenda ir jos plėtotė Motiejaus Valančiaus apsakyme "Mielaširdinga ponia": "bažnytinio daiktiškumo" aspektas

LTPirmoje straipsnio dalyje analizuojamas ankstyviausias Šiluvos legendos variantas (1661) ir vėlesnės jo transformacijos visą dėmesį sutelkiant ties legendoje itin sureikšminta protestantizmo ir katalikybės ideologine kova dėl simbolinio bažnytinio daiktiškumo. Antroje straipsnio dalyje bažnytinio daiktiškumo aspektu analizuojamas Motiejaus Valančiaus apsakymas "Mielaširdinga ponia" (1868), kurio herojė malonių susilaukia dėl simbolinio bažnytinio daikto - kryžiaus - transformacijų. Straipsnyje daromos apibendrinančios išvados: (a) apie neišvengiamą "bažnytinio daiktiškumo" sklaidą tiek į simbolinę-sakralią, tiek į trivialią-profanišką sferas; (b) apie tokios "dvejopos" sklaidos katalikišką natūralumą, vientisumą; (c) apie "lokalios katalikybės" (Šiluvos atvejis) autentiškumą. [Iš leidinio]Reikšminiai žodžiai: Literatūra; Motiejus Valančius; Šiluvos legenda; Plėtotė; Bažnytinis daiktiškumas; Lithuanian literature; Motiejus Valančius; Legend of Šiluva; Development; Ecclesiastic materialism.

ENChronologically, the earliest version of the Šiluva legend was recorded in 1661 by the dean of Šiluva Mikalojus Sviechovski (Nicolaw Swechowski), but only its Polish documentary duplicate from 1786 survived. This earliest version of the legend and its further transformations are analysed in the first part of the article. Attention is focused on the ideological fight, which is given a special prominence in the legend, of reformation and contra-reformation, Protestantism and Catholicism for the symbolic “ecclesiastical materialism”. The legend tells that the painting of St. Mary was hidden from the destruction of Protestants and many years later was found by Catholics. Since the 17th century the painting was reckoned miraculous, at the end of the 18th century it was canonized as miraculous by the Pope and became the central accent of the Šiluva baroque church. The materialism of the painting is highlighted by demonstrating the way it rallies and multiplies not only sacral symbolic ecclesiastical, but also material, utilitarian, everyday things, especially during the Šiluva feast as in 1907 described in the documentary ethnographic writing “A Trip to Šidlava” by the classic of Lithuanian literature Žemaitė (1845–1921).In the second part of the article, the short story “A Kind-hearted Lady” written by a Lithuanian writer, Catholic bishop Motiejus Valančius in 1868 is analysed through the aspect of ecclesiastical materialism. The story is about miraculous grace experienced by the heroine. The heroine is graced for the transformations of a symbolic ecclesiastical thing - a cross: the cross “transforms” into material wealth which saves the heroine from misfortune (fire). The following generalizing conclusions are made in the article: (a) the inevitable spread of “ecclesiastical materialism” to symbolic-sacral as well as trivial-profane spheres; (b) the Catholic naturalism of such “double” spread; (c) the authenticity of “local Catholicism” (the case of Šiluva). [From the publication]