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These tendencies are most pronounced in the Glagolitic and Cyrillic texts, whereas the orthography of the Latin-script texts seems to be more stable. As the analysis shows, all texts exhibit a clear development from orthographies reflecting Central South Slavonic linguistic features to orthographies that show influence of East Slavic orthographic models. In addition, cross-scriptal comparisons of three editions of Robert Bellarmine’s Nauk karstjanski kratak (published in the Glagolitic alphabet in 1628, in the Cyrillic alphabet in 1629, and in the Latin alphabet in 1633) and of the parallel Glagolitic and Cyrillic texts of Matej Karaman’s biscriptal Bukvar (1753) are made. Through a comparison of eight versions of the Slavic text of the Apostles’ Creed, the specific features of the respective orthographies are analysed in a chronological perspective. The paper discusses the Glagolitic, Cyrillic, and Latin orthographies of the Slavic books published by the Sacra Congregatio de Propaganda Fide in Rome during the seventeenth and eighteenth centuries. This currently widespread use of Cyrillic-based Polish-language publications in Belarus remains unknown outside the country, either in Poland or elsewhere in Europe. For the sake of providing the faithful with Polish-language religious material that would be of some practical use, the diocesan authorities decided to publish some Polish-language prayer books, but printed in the Russian-style Cyrillic. Hence, following the 1991 independence of Belarus, the population’s knowledge of the Latin alphabet was none, or minimal. Following the ban on the official use of Polish in postwar Soviet Belarus, the aforementioned region’s population gained an education in Belarusian and Russian, as channeled through the Cyrillic alphabet. Slightly over half of the region’s population are Catholics and many identify as ethnic Poles. In 1991 in Hrodna (Horadnia, Grodno) Region, the Diocese of Hrodna was established. The country’s Catholics are concentrated in western Belarus, which prior to World War II was part of Poland. After the fall of communism and the breakup of the Soviet Union, the religious life of the Roman Catholic community revived in independent Belarus. The New Polish Cyrillic in Independent Belarus (pp 79-112).