Lietuvos Didžiosios Kunigaikštystės žemių dvasinis ir politinis kolonizavimas XV a. antrojoje pusėje: Lucko vyskupijos pavyzdys

LTLucko katalikų vyskupija buvo integrali ir svarbi, konfesionaliai mišri LDK dalis, kurios vystymasis padeda geriau suprasti Vilniaus ir iš dalies Žemaičių vyskupijų praeių. Naujoji vyskupystė glaudžiai integruota į platesnį Bažnyčios ir valstybės gyvenimą. Gniezno ir Romos tribunolų protokolai byloja apie Palenkės katalikų lūkesčius. Tuo labiau pirmoji išlikusi Palenkės Jonavos ofkijolų teismo knyga yra turtingas šaltinis, kuriame atsiskleidžia neeilinė LDK gyvenimo kasdienybė (nes nusižengimas taisyklėms nėra kasdienis reikalas) ir netyčia bendresni krikščionių gyvensenos aspektai: katalikų, unitų ir stačiatikių tarpusavio santykiai (santuoka, bažnyčių fundavimas, dešimtinių mokėjimas). Matome pamaldumą Dievo Kūno atžvilgiu, apie kurį žinome iš Vilniaus vyskupijos parapijoms suteiktų atlaidos raštų, vyskupų skundų. Vyskupija savo vyskupų gerai tvarkyta. Luckas - tarsi mokykla, kur aukštesnio rango dvasininkai, būsimi Vilniaus ordinarai, išmoko prižiūrėti bažnytinę provinciją. Gal neatsitik-tinumas, kad pirmieji LDK vyskupijos statutai - Lucko 1519 m. sinodo darbas.Paprastai kunigai gerai aptarnaudavo savo aveles, ir net Palenkėję buvo įmanoma, kad parapijietis būtų išmokytas tikybos pagrindų lietuvių kalba. Iš teismo knygos matyti, kaip dvasininkai ir pasauliečiai siekė išlaikyti visuomenės ramybę ir bendrai priimtas gyvenimo taisykles. Vyskupijos parapijų tinklas klestėjo kartu su naujoviška ūkio tvarka. Negalima atskirti LDK žemių dvasinės lotynizacijos tiek Lucko, tiek Vilniaus ir Žemaičių vyskupijose nuo tų teritorijų apgyvendinimo ir ūkio pagerėjimo. Tokia tarsi smulkmena kelia abejonę, ar verta toliau remti seniai pokrikštinę XIX a. kalbinę padėtį Bažnyčioje kaip XV a. realybę. Teismo knyga nemini jokių pagoniškų arba liaudiškų kultų, jokių raganų. Tiesa, ši vyskupija turi savotišką tapatybę, kuria ji tik iš dalies dalijasi su kitomis LDK žemėmis, tačiau ją ignoruojant sunku suprasti išsamesnį LDK lotynų christianizacijos kontekstą [p. 127].

ENPodlasie was a political creation of the Grand Duchy of Lithuania occupying the Balt- and Slav-inhabited lands between Lithuania and the Kingdom of Poland. As regards confessional, the population comprised Catholics (both Old Catholics from Mazovia and New Catholics - Ruthenian and Lithuanian neophytes) and Russian Orthodox Christians. A Catholic diocese of Vladimir in Volynia was founded by Grand Duke Vytautas in 1409 and its centre was transferred in 1425 to Lutsk. A network of 69 Catholic churches was founded during the course of the fifteenth century, mosdy by local gentry and predominandy in the far north-western corner of the diocese close to the borders with Mazovia and Lithuania. To a large extent church foundation followed on from colonisation of the land by Mazovian and Lithuanian gendemen (and their peasants). The expansion of the Roman Catholic Church into Orthodox Ruthenian territory reflects similar processes in the Belarussian territory of the Diocese of Vilnius. During the course of the second half of the fifteenth century and the first half of the sixteenth century the diocese of Lutsk provided a considerable number of clergy to serve parishes in the sec of Vilnius. To a lesser extent Lithuanian clergy were active in Podlasie. The episcopal throne in Lutsk became a training ground for candidates to the more prestigious cathedral in Vilnius. From 1452 as a result of the sack of Lutsk by the Tatars the bishop resided officially in the northeastern village of Janów Podlaski, although he did condnue to make visits to Lutsk. This study makes use mainly of church court records from Lutsk (the consistory in Janów), Gniezno and the Sacred Penitentiary in Rome to illustrate the integration of the new diocese into ecclesiastical structures of the Grand Duchy and the Kingdom of Poland and also the Church Universal to illustrate the Catholicisation of Podlasie.The first and incomplete surviving volume of consistory court records, Siedlce Diocesan Archive Dl contains cases from 1469 to 1486 with an additional quire of records from 1513-1517 covering the time bishops Marcin Krzezowicz, Stanisław Stawski and Pawel Holszański [Paulius Alšėniškis]. The cases covered involve marriage disputes (adultery, betrothal, divorcium), clerical deviancy (the keeping of mistresses, the production of bastards, theft of church property), social control via control of the sacraments, problems arising from the mlfilment of Easter duties (one man is denied Communion because the priest does not know that the would-be communicant knows his Our Father, Hail Mary and Creed - it transpires that he does, but only in Lithuanian), the proprietorial action of parish patrons who lock up the local church and cemetery, colonisation and church building (Lithuanian peasants clear a forest to make a field for a priest, who pays them in seed cornpresumably corning from tithe payments), disputes over the payment of tithes (when a landowner changes his mind over the parish in which he will pay), clerical competition over obtaining a living leads to extreme physical violence, the dangers lurking in parish inns, the formation of strong parish links through the establishment of confraternities. It seems that Podlasian parishes developed as pilgrimage centres (a decade ot two) earlier than any in the diocese of Vilnius. Relations with the Orthodox Church appear to be at least neutral. Note is made of the appearance of St Anne to a Prostyri peasant in 1511.In sum the Catholic diocese of Lutsk was an integral part of an important confessionally-, and ethnically-mixed part of the Grand Duchy of Lithuania. The diocese developed in a way similar to the neighbouring see of Vilnius. The local bishops appear to have been conscientious managers of their see, checking on the quality of their clergy, and the consecration of parish churches. The local clergy and gentry kept a close eye on who attended church and who did not. Clergy and laymen took part in reconciling disputing parties within their communities. The parish network developed as new manors, villages and small towns were founded in Podlasie. [From the publication p. 317-318].