Wyniki wyszukiwania - Biblioteka Nauki

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Vybrané rysy spirituality české katolické církve (1948-1989)

100%

Hanus J.

Soudobé dějiny (Contemporary History)

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2007

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tom 14

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nr 2-3

341-353

EN

In this article the author seeks to explain some fundamental features of Roman Catholic spirituality in the Bohemian Lands after the Second World War. He demonstrates that this phenomenon was in essence both determined by the 'Roman Catholic Renaissance' of the 1930s and by new tendencies, particularly after the Communist takeover of February 1948. Among these tendencies was its enforced closed nature, fear of persecution, traditionalism, and conservatism, which were mainly the result of the limitations on being in touch with people abroad. On the whole, however, the author believes that Czech Roman Catholicism from the Communist takeover to the collapse of the regime in late 1989, despite all its problems, contributed to Czech culture, and he demonstrates this also in the reception of the Second Vatican Council in Bohemia and Moravia. The spirituality of women, both of nuns and of secular intellectuals, receives special praise in the article.

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MADAME SWETCHINE AND HER FAITH (Zofia Swieczina i jej wiara)

100%

Drozdek A.

Roczniki Historii Kosciola (Annals of Church History)

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2011

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tom 3(58)

39-57

EN

no English abstract submitted

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DOSTOJEVSKIJ A SOLOVIOV: LEGENDA O VEĽKOM INKVIZÍTOROVI

100%

Sekerák L.

Verba Theologica. Teologický časopis

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2017

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tom 16

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nr 2

47 – 58

EN

This article deals with the relationship between Fyodor Mikhailovich Dostoyevsky and Vladimir Sergeyevich Solovyov. At first, it focuses on historical and biographical facts about both Russians – one litterateur and the other theologian and philosopher. It refers to their mutual interchange of ideas and impact which they had on each other, especially in Dostoyevsky’s Legend of Grand Inquisitor, which was part of Dostoyevsky’s last novel The Brothers Karamazov. Then the article analyzes the legend in the context of Solovyov’s ideas presented in his Lectures on Godman-hood and shows a development of Solovyov’s view of the Catholic Church. This provides the background for explaining the Legend – it should not be understood as a critique of Catholicism but as a critique of the abuse of authority.

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Apokalyptismus v myšlení českého katolického exilu. Schwarzenberg - Chudoba - Preisner - Neuwirth

100%

Putna M. C.

Soudobé dějiny (Contemporary History)

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2007

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tom 14

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nr 2-3

379-398

EN

The topic of this article is 'apocalypticism', that is, a catastrophic vision of modern civilization with no prospect of a turnaround in one's inner world, as it appears in the works of four Czech Roman Catholic thinkers, who were emigres after the Communist takeover of 1948. While in his native land, the historian and columnist Karel Schwarzenberg (1911-1986) wrote in a starkly apocalyptic, anti-civilization spirit, in the tradition of Leon Bloy and Josef Florian. In exile, however, his apocalypticism became milder, and was projected more into his experience of the liturgy (the fleetingness of time). The apocalypticism of the historian, Christian sociologist, publicist, writer, and politician Bohdan Chudoba (1909-1982), and the Germanist, political philosopher, and translator Rio Preisner (1925-2007) was, by contrast, intensified while emigres. Independently of each other, they created great bodies of work (Preisner was published, but Chudoba's writing has remained largely in manuscript), in which they tried to present a total vision of history, which was, from their perspective, necessarily doomed. Similarly, they perceive the attempt to modernize the Church after the Second Vatican Council as part of this catastrophic process, because the Church, in their opinion, was conforming to negative tendencies in the world. The Germanist and theologian Vladimir Neuwirth (1921-1998) wrote 'Apokalypticky denik' (Apocalyptic Diary), which is not 'apocalyptic' in the usual sense of the word. Rather, it is 'consoling' - the apocalypse is an ever-present dimension of human existence and the world, and one must be able to live with it and accept it. It follows from the comparisons in this article that the apocalypticism of Schwarzenberg and Neuwirth, both of whom worked with Czech emigre clergymen and their associates who mostly agreed with the changes after the Second Vatican Council, tended to diminish, whereas Chudoba and Preisner, who parted on bad terms with those clergymen and their associates, became entrenched in their position as 'lone critics on the margin of a (rotten) Church'. It seems that work with Church institutions to some extent protected emigre writers from extreme apocalyptic tendencies. (The emigre novelist Jan Cep is a similar example.) According to the author, however, there is a fundamental difference between the two lone, 'real' apocalyptics: whereas Chudoba ended up in Spain in true isolation, without having any hope towards the end of his life that his ideas would find a wider audience, Preisner, in America, lived to see the day when a vision of the world very close to his own would move from the margins back to the forefront of public discourse in the opinions of the American Neo-Conservatives of the early twenty-first century.

5

Spisovatelé a krize demokracie

88%

Med J.

Česká literatura (Czech Literature)

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2008

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tom 56

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nr 4

491-507

EN

'Democracy fatigue' in Europe, brought on particularly by the Great Depression, was to an unusually great extent projected into contemporaneous Czech literature. From the politic centre (for example, F. X. Salda and Karel Capek) through Communist radicalism (like S. K. Neumann, Bedrich Vaclavek, and J. L. Fischer) to conservative Roman Catholicism (for instance, Jaroslav Durych and Vaclav Renc) one encounters in literary journalism a number of reservations about liberal democracy and the search for starting points to move forward. The article analyzes the most important journalist contributions, including longer works (for example by J. L. Fischer, R. I. Maly), in which this topic is most evident. The diversity of opinions in this area also convincingly documents the socio-political and aesthetic polarization of Czech literature in the 1930s, which for all intents and purposes emerged only on the eve of the Munich Agreement in 1938.

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CÍRKEVNÍ A POLITICKÉ SOUVISLOSTI ŽIVOTA JOSEFA HLOUCHA

88%

Šebek J.

Studia theologica

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2013

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tom 15

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nr 3

168–183

EN

This study deals with the life story of Bishop Joseph Hlouch in the context of the dramatic political, social and religious changes of the 20th century – during the interwar Czechoslovak Republic, in the post-war period and during the existence of the Communist regime from its takeover in 1948 to the period of “normalization” after the Warsaw Pact invasion.

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Katolik i kultura. Perspektywa wyznaczona przez papieża Jana Pawła II

75%

Królikowski J.

Studia Socialia Cracoviensia

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2011

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nr 1(4)

61-70

EN

The theme of culture and its connections with the faith and life of the Church is one of the grand themes that determine the content and context of the teaching of John Paul II and deeply mark his pontificate also from the point of view of particular initiatives and undertaken actions which set the specific tone for that very pontificate. The paper shows that contemporary culture lacks a measure of its own truth, lacks harmony, dignity and peace, lacks an interior norm that could constitute its structure and, as it were, become its stronghold. The paper very clearly confirms such diagnosis. By means of his in-depth and thorough understanding, Pope John Paul II recalled this diagnosis to the Church. Therefore, also the faithful were summoned to engage themselves and to participate comprehensively in culture.

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Problem ustroju totalnego dla Polski w międzywojennej myśli politycznej i jako element propagandowy w krajowej historiografi i powojennej

75%

Grott B.

Studia nad Faszyzmem i Zbrodniami Hitlerowskimi

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2011

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tom 33

131-148

EN

The author investigated the growth of interest in the idea of total state which was observable in Polish political thought in the 1930s. This visible development was a consequence of the infi ltration of foreign formulas which appeared in the interwar period in Fascist Italy, National Socialist Germany and, in a different version, in Soviet Russia. The crisis of a liberal democracy, readily apparent in Europe at the time, and internal conditions in the Second Polish Republic, characterized by the existence of numerous national minorities and sharp confl icts of social interests, also induced the search for new constitutional solutions. In light of this situation, there appears a question whether it looked like an idea of a totalitarian regime was to triumph in the Polish Republic? The detailed analysis of the relevant doctrinal enunciations and of the Polish cultural background (Catholicism) has led the author of the article to conclude that some interest in totalism, which peaked at the end of the 1940s, proved to be very superfi cial and ended in an option for a confessional state which was presaged by the “endecja” (National Democracy) project of the “Catholic State of Polish Nation.” Only a tiny nationalist group — so-called Falanga (Phalanx) — adopted a conception of “Catholic totalism” in which the Church and the institution of family were placed beyond the pale of political dominion. Grott states that only the Communist ideology and the ideology of the marginal neo-pagan, and at the same time collectivist, informal group Zadruga included the firm proposal to establish a total regime in Poland. The main reason for this unpopularity of totalism can be found in a fact that Catholicism which constituted one of the main components of the nationalist doctrine in Poland did not tolerate this system, perceiving it as a threat to the religion and the Church. The author also contends that the opinions of historians who accuse the National Democracy of supporting total solutions, lack foundation in scholarly sources and are either a result of the pressure of the Communist propaganda or a consequence of a deficiency of scientific method, the latter being an indispensable element of leading proper interdisciplinary research.

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VYBRANÉ PRÍKLADY PROBLEMATICKÉHO PRIJÍMANIA NARIADENÍ UHORSKÝCH KATOLÍCKYCH SYNOD V 16. A 17. STOROČÍ V NÁBOŽENSKEJ PRAXI

75%

Jablonský D.

Konštantínove listy

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2017

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tom 10

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nr 1

222 - 232

EN

In the 16th century, there were many confessional and social changes, due to which the position of the Catholic Church seemed to have been shaken and lost many believers and priests. Being faced with the pressure of the spreading Protestant Reformation, Roman Catholicism was itself forced to agree to deeper reforms in its own ranks. This pressure led to attempts at reforming its structures, approach and direction so as to be able to adapt to the early modern conditions and to remain competitive with the new churches. The same regulations constantly reappearing over several decades, numerous cases and disputes, as well as the frequent admonitions from the archbishops and the Holy See, all of these testified to a more difficult and slower application of regulations and their adoption by believers and priets in practice. The Catholic Church had to rethink a number of questions concerning the faith, religious doctrine, teaching the believers and priests, sacraments, ceremonies, church services and especially the life and discipline of the clerics who had to be an example and moral support for secular representatives. Altough the changes were put into practice slowly, synods with their regulations were one of the most important methods or mechanisms of the early modern Catholic reform in Hungary.

10

Religijność instytucjonalna jako czynnik adaptacji polskich imigrantów w Irlandii

75%

Lisak M.

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2015

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tom 41

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nr 2 (156)

97–121

EN

A high level of adherence with Catholicism is one of the cultural similarities between the cohort of Polish immigrants living in Ireland and the rest of the Republic of Ireland’s population. Sharing the same religious beliefs seems to be a social bridge that accelerates mutual acceptance and adjustment at the time of massive migration. Therefore, the article aims to evaluate the integrative function of institutional religiousness. The ﬁ ndings show that both the Polish immigrants and the natives tend to separate from one another instead of integrating, though. With regard to the bonding function of institutional religiousness, a high level of intercultural competence among religious leaders is required. It is evident, however, that neither the Irish Catholic church nor the chaplaincy for Polish immigrants have such skilful and integrative leaders.

11

LATINITÉ JAKO REGRESIVNÍ NACIONALISMUS (LATINSKÁ AMERIKA A QUÉBEC)

75%

Vrbata A.

Studia Historica Nitriensia

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2016

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tom 20

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nr 1

98 – 122

EN

Latinité concept as it was conceived in the 19th-century southern Europe found very wide range of application in Europe and American overseas. Conservative elites of European origin resorted to such imagery matrix above all because it constituted an effective way how to justify various types of dictatorships. Latin America but also Québec and French communities in the USA resorted to the similar concepts as an effective answer to Anglo-protestant dominance in the northwestern hemisphere. Latinité was conceived as a universal and conservative politico-social concept of hierarchical, traditional and corporativist state venerating classical values of Latin nations. This vision had a particular religious and spiritual element, because it frequently referred to Catholic providentialism traditionally linked not just to the conservative dictatorships but also to the overseas colonial expansionist projects. Latinité vision reached significant achievements in form of long- or short-lasting dictatorial regimes both in Europe and Latin America and in the project of French America restoration, too.

12

The Impact of Migration on Paid Work and Child-Care Arrangements among Polish Migrant Parents in Scotland

75%

Ramasawmy L.

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2015

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tom 41

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nr 3 (157)

15–36

EN

This paper draws on a qualitative study of Polish parents in thirty families who migrated to Scotland after Poland’s accession to the EU in 2004. It investigates the different ways in which these parents negotiate child-care and paid work, looking at how their preferences and choices relate to social and policy norms in Poland and the UK, to their own personal life trajectories, and to the contexts and opportunities available to them in Scotland. In my analysis, I make use of theory relating to labour market change and to women’s preferences in work, drawing on Catherine Hakim’s ‘Preference Theory’. I look at the relevance of historical influences and norms stemming from communism and Catholicism in Poland, as well as the more recent impact of neoliberalism, on paid work and child-care strategies. In my analysis, I highlight in particular the importance placed by parents on the opportunities provided by the more flexible labour market, greater availability of parttime work and easier access to vocational training for parents in the UK than in Poland. To assist analysis, I distinguish three family types within my study group: first, young families in which parents migrated singly and subsequently started families in the UK; second, older families who migrated with school-age children in search of a better standard of living; and third, professional or skilled parents who migrated to take up employment in their field in the UK. I find that each type of family is associated with a different pattern of child-care and employment in the UK and explore how migration has impacted on parents’ ability to enact their chosen lifestyle.

13

Katolická církev v Československu 1945-1989

75%

Nespor Z. R.

Český časopis historický (The Czech Historical Review)

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2008

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tom 106

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nr 4

859-868

EN

Almost two decades have passed since the fall of the Communist regime and the religious and ecclesiastical history of the Czech Lands in the second half of the 20th century have not yet been adequately documented. Thus, the author reviewing Balik and Hanus's synthesis 'Katolicka cirkev v Ceskoslovensku 1945-1989' (The Catholic Church in Czechoslovakia 1945-1989) considers its publication to represent an important milestone. When assessing this volume he emphasizes the juxtaposition of the historical and sociological ('mentalist') perspectives, as well as its contribution towards the formation of a Catholic identity in a free society, yet the shortcomings of the chosen approach and the fact that this might not be generally accepted are also acknowledged and outlined.

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JAN NEPOMUK NEUMANN V ZRCADLE ČESKÉ BIOGRAFICKÉ PRODUKCE. ŘÍMSKOKATOLICKÁ RELIGIOZITA 19. STOLETÍ A VÝVOJ JEJÍ REFLEXE

75%

Putna M. C.

Studia theologica

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2010

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tom 12

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nr 4

64-82

EN

The beatification process of John Nepomuk Neumann started already in the late 19the century. Today however his popularity in the Czech lands is still very low. The article offers an analysis of hagiographic and other biographic texts of Czech provenience. Firstly, of the texts about history of Czech settlement in the USA. Secondly, of the Czech hagiography, both the official and the published in samizdat or in exile only. Particular attention is paid to the attempt of Petr Piťha to create an “intellectual hagiography”. The apparent lack of individual and original traces in all the portraits of J. N. Neumann is a consequence of the hidden agenda of the Church policy in the late 19th century. Neumann was intended to be beatified as a model representative of the “Restoration”, anti-modern Catholicism of the 19th century, in the implicit polemics against the movement of “Americanism”, the American form of Catholic Modernism. However, Neumann appears to be popular in a different context: As a local saint patron in the region of his origins, while his double, Czech and German identity is emphasized.

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K žánrové diferenciaci české poezie doby baroka

63%

Malura J.

Česká literatura (Czech Literature)

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2008

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tom 56

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nr 2

155-182

EN

For its methodology this article draws chiefly on the theory of intertextuality, emphasizing the genre as model. It is premised on the idea that similar works gradually group around a successful prototype text, leading to the genre category. The author takes issue with existing classifications of Czech Baroque verse, and questions the validity of fundamental criteria such as the opposites secular:spiritual, to be sung:to be spoken, lyric:epic. He proposes a more sophisticated differentiation of genre in contrast to forms of publication, which include the hymn book and the broadside ballad. His interpretation concentrates particularly on the production of Czech hymn books, both Roman Catholic and Lutheran, which is distinguished by a quite surprisingly wide range of genres and sub‑genres. From contemporaneous books on poetics and rhetoric one can reasonably deduce mainly Humanist genre terms like eclogue, ode, and epicede. Contemporaneous sources also distinguish between two distinct, even considerably opposed, categories – the hymn and the lament –, which in practice appear in various forms (the Christmas anthem, the Easter anthem; the lament of Protestant exiles, the Passion lament, and the funeral lament). What is particularly important in hymn books is the distinction – not made in Czech scholarly literature on the topic, but common, for example, in the German‑speaking world – between the hymn (closely linked with high days and the liturgy, intended primarily for choral singing) and the spiritual song (used in the cultivation of the individual spiritual life in private; with an indirectly expressed religious content; employing topoi of contemporaneous non‑religious verse). Among the hymns there are, for example, the Whitsun anthem, the Eucharistic anthem, and the Marian hymn. Among the spiritual songs there are songs of personal anxiety, sung meditations on vanity and transience, and love songs addressed to the Lord Jesus. The various genres were concealed in the particular form of publication in which they appeared.