Wyniki wyszukiwania - Biblioteka Nauki

1

THE CATHOLIC CHURCH AND THE SANCTITY OF HUMAN LIFE

100%

Spindelbock J.

Roczniki Teologii Moralnej

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2010

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nr 2(57)

47-65

EN

It was the intention of these considerations to show the fundamental approach of the Catholic Church in favour of the dignity and protection of human life. We could and should of course also highlight some special fields of it: e.g. the protection of human life at the beginning or at its natural end, the problems of war and piece, the threat of terrorism. Or look at the questions of medical ethics and bioethics in the context of new insights and techniques such as in the fields of organ transplants, artificial insemination (FIVET/IVF), cloning, genetic therapy and manipulation etc. The Magisterium of the Catholic Church has repeatedly answered to various questions and problems and will certainly go on to do so in the future. We can see that in these statements the principle of the sanctity of human life is defended in a very consequent way. An innocent human person's right of life cannot be weighed or calculated against other goods as this is done in an ethics of utilitarianism and consequentialism. It's both a requirement for the future of humanity on this earth and a requirement of the Kingdom of God to come that Christians of different denominations encourage and give strength to each other in all good things, and that they work together - as far as common values are concerned - even with non-Christians and non-believers. May the good will and the various human efforts bring fruit through God's grace!

2

BETWEEN FEMINISM AND THE CATHOLIC CHURCH: THE WOMEN'S MOVEMENT IN POLAND

100%

Fuszara M.

Sociologický časopis. Czech Sociological Review

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2005

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tom 41

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nr 6

1057-1075

EN

This article looks at Polish women's movements in the context of how women's and social movements are defined theoretically and in the light of the development of the women's movement in Poland historically. It examines how the women's movement fits into Polish society in the light of public opinion on the women's movement, women's rights and issues of equality, also looking at how these views evolved over the 1990s, and the reasons behind them. It explores the different types of women's movements that exist in Poland, differentiating between them in terms of how much they conform to definitions of 'traditional' and 'new' social movements and in terms of the role they play in effectuating change, their relationships with domestic and international organisations, their relationship to the Catholic Church, their strategies, their formal and informal nature, and other distinguishing criteria.

3

KLERIKALIZÁCIA POLITICKÉHO ŽIVOTA – REALITA PONOVEMBROVÉHO SLOVENSKA

80%

Surmánek Š.

Annales Scientia Politica

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2015

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tom 4

|

nr 1

43 - 48

EN

After the gaining of independence in 1993 we notice a close connection of the Catholic Church and the interests of its managing authorities with the representatives of the state power, what entitles us to claim, that with the establishment of the independent Slovak Republic began the process of its clericalisation. By a close and also frequently co-ordinated cooperation of the religiously oriented political subjects with the representatives of the Catholic Church try the ultimately mentioned to spread their influence on all the areas of the public administration and thus indirectly (in many cases also by an open political engagement) to participate in the political decision making and in the determination of the character of the development of the particular areas of the public life. The consequence is, on the one hand, the „politisation“ of the religion and the church activities, on the other hand it leads to the „religionisation“ of the political and public life and to the strengthening of the privileged position of the Catholic Church in the structures of the public power in Slovakia as well.

4

OBRAZ BISKUPA V ROMÁNSKEJ DOBE (POL. 11. – POL. 13. STOROČIA)

80%

Zubko P.

Konštantínove listy

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2020

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tom 13

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nr 2

52 - 64

EN

In the 11th century, several reforms took place in the Catholic Church, which also concerned the ministry and position of bishops. Bishops formed only a small but influential part of the life of the Christian community. From the Romanesque period, the first detailed information about the life of bishops from non-hagiographic sources has been preserved. At the same time, requirements were defined as to the characteristics of an orthodox Catholic bishop. During this period, the office of archbishop was established. The bishop was elected by the chapter according to the usual rules. The importance of the cathedral and the episcopal liturgy increased. The bishops reserved some sacramental acts and decisions just for themselves. The four Lateran Councils paid wide attention to the bishops; the article lists all the relevant canons of these councils on bishops. In Romanesque times, the position of the bishop in the Catholic Church was highlighted and strengthened, and at the same time he gained an important place in secular society. The bishops were autonomous vis-à-vis the pope, so the individual dioceses differed from each other, but certain intellectual, cultural and spiritual influences had an impact on the universal Christian community. The bishops had an important word in the administration of the lands, they were advisers to the rulers, and only those who met certain qualities (which were new compared to the previous time) could be bishops, but on the other hand it was not possible to bypass the rulers with the appointment. This heritage was influential until the late middle ages.

5

DOSTOJEVSKIJ A SOLOVIOV: LEGENDA O VEĽKOM INKVIZÍTOROVI

80%

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.

6

Austro-Hungary and the Catholic Church in the Kingdom of Poland (August 1914 - August 1915)

80%

Gaul J.

Kwartalnik Historyczny

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2005

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tom 112

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nr 4

73-91

EN

The entry of Austro-Hungarian armies into the Kingdom of Poland (August 1914) created numerous tasks for the Austro-Hungarian monarchy. The key to guaranteeing peace and order in the hinterland lay in attaining a modus vivendi with the population inhabiting the Russian partition area. In order to normalise the situation, the occupation authorities considered it indispensable to establish friendly contacts with the Church hierarchy, and to amicably resolve all emergent problems in order to win over the local clergy, whose members undoubtedly exerted a great impact upon the population. The presented article deals with the policy applied by the Austro-Hungarian authorities towards the Catholic Church in the Kingdom of Poland - assorted plans and their realisation from the outbreak of the war to the establishment of a permanent occupation administration in the summer of 1915. The Austro-Hungarian authorities performed assorted conciliatory gestures towards the Catholic creed and Church in Polish lands. In February 1915 the supreme army command guaranteed full freedom of religious beliefs and conscience; the rights of legally recognised religious associations were to be identical to those enjoyed in the monarchy. It was recommended to support the Catholic creed, to maintain friendly contacts with the clergy, and to stir an awareness of belonging to a Roman Catholic empire. The authorities supported the provision of the Roman Catholic clergy with heretofore revenues - a task entrusted to the military administration. The improvement of relations with the Catholic Church involved also civilian authorities (Leopold Adrian), which attached great importance to the pro-Austrian political stance of the Polish population and Church authorities. Relations with the Catholic clergy in the occupied regions remained unsatisfactory, a situation aggravated by the uncompromising activity of both sides. The pro-reconciliation plans of the supreme Austrian authorities were not fully reflected in the steps made by the local authorities. Up to August 1915 the 'carrot and stick' policy produced extremely limited effects. The fact that it proved impossible to win the co-operation of the bishops and the parish clergy challenged a further successful impact of the Austro-Hungarian authorities upon the Polish population in the Kingdom of Poland and, consequently, reduced chances for an effective solution of the Polish question according to Austrian plans.

7

Religiozita a spiritualita české mládeže

80%

Martinek M.

Studia theologica

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2006

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tom 8

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nr 3

73-82

EN

The author tries to find a possible basis for spiritual dialogue between the Church and today's Czech young people. In the first part he places the religiousness of the youth into a broader geographical and historical context. He focuses on the present reality in the Czech Republic and finds out that young people here are extremely atheistic in comparison with the youth in other European countries. At the same time, a lot of them admit that there exist some phenomena which are not possible to explain by scientific reasons. That is why the author pays special attention to the phenomenon of atheism among Czech youth. In the Czech setting we can also find the so called 'religious supermarket', in which anybody can choose from the wide offer of various forms of religion. Catholics prevail among those young people who regard themselves as believers, although a great part of them have some objections against the practice of the Catholic Church and against some parts of its doctrine. At the end the author proposes two possible typologies: according to the young people's attitudes to faith in God and according to their relationship to the Church.

8

THE CATHOLIC CHURCH IN POLAND AND THE EUROPEAN UNION (Kosciol katolicki w Polsce a Unia Europejska)

80%

Kolsut-Markowska A.

Colloquium Wydziału Nauk Humanistycznych i Społecznych AMW

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2011

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nr 3

137-156

EN

After 1989 the catholic Church in Poland had difficulties in determining its places in the public sphere. Despite the numerous mistakes made while struggling with the new reality, it has retaired its institutional power and its authority in the society. In the dabate over Poladn's accession to the European structures, the Church chose the European Union regardless of the objections raised by the clergy involved with Radio Maryja and the daily paper 'Nasz Dziennik'. The teachings of John Paul II have had crucial influence on that decision. The Pope recognised Poland as a deffender of chrystian traditions, thus giving it a special role in the integrating Europe. Following Poland accession to the European Union, the catholic Church has been actively participating in the process of inspiring the sense of unity in Europe. Cooperating with other local catholic churches, within the European religion institutions it propagates christian values in the political, economical and social sferes of Europe.

9

Reinforced-Concrete Cathedrals of the Monumentalism. References to the Gothic in Polish Ecclesiastical Architecture of the 1930s

80%

Burno F.

Ikonotheka

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2005

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nr 18

87-104

EN

The search for new methods of creating monumental expression is one of the most interesting phenomena in the architecture of the 1930s.The aim of this article is to demonstrate the presence of references to the Gothic tradition in the Polish ecclesiastical architecture of that period. The competitions for the project of the Temple of Divine Providence in Warsaw, which took place in the years 1929 and 1931, have a special importance for the further development of Polish ecclesiastical architecture of the 1930s, including the trend discussed here. Bohdan Pniewski, the winner of the second competition, did not use direct quotations from the Gothic: pointed arches, tracery or pinnacles, or even the skeleton construction of the shafts and ribs; instead, he tried to indicate the character of the Gothic architecture, for instance by stressing the spire-like slenderness of the silhouette by means of lizenes, which divided the façades into narrow, often concave segments. Only the huge stained-glass rosettes were a direct borrowing from the Gothic repertoire of forms. The forms façade proposed in his project for the Temple of Providence and the 1933 project for the Sea Basilica in Gdynia were readily imitated in Polish ecclesiastical architecture of the 1930s. e.g. in the 1932 project by Bronislaw Colonna Walewski of the Church of Christ the King in the Warsaw district of Targówek (never carried out). Analogies to Pniewski's competition project can also be found in the 1934 project by Franciszek Maczynski of the Church of St. Kazimierz the Prince in Cracow, which unfortunately was carried out only partially. To the reinforced-concrete cathedrals of Bohdan Pniewski referred the projects of the Lvov church of the Missionaries of St Vincent a Paulo by Waclaw Rembiszewski and associates, and by Tadeusz Teodorowiczow-Todorowski (completed only in part by 1939) as well as the Czestochowa church of St Anthony (1936-1939 and 1947-1956) by Zygmunt Gawlik. The Waclaw Lisowski's 1935 project of the new front façade of the Church of the Transfiguration in Lódz, Andrzej Boni's (Church of Mary's Purest Heart in Warsaw 1934-1941) and Wawrzyniec Dayczak (church in Lvov-Sygniówka) are mentioned as well.

10

VZNIK, PÁD A PROBLÉM DONATIZMU

80%

Pigula J.

Verba Theologica. Teologický časopis

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2018

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tom 17

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nr 2

21 – 32

EN

The Donatist schism marked the entire of the 4th century of Christianity in North Africa. The Roman authoritarian methods did not help in suppressing this schism, on the contrary, they aided the church of the martyrs in the faith in its own infallibility. But Donatim was not just a spiritual movement. The violent bands of the circumcelliones carried out attacks on the Catholic Church and its representatives as a church of betrayal, along with protests against Rome and its empire, with which they identified it. After the arrival of st. Augustine as a bishop in Hippo, the Catholic Church slowly grows up and tries to begin dialogue with Donatists. The point of the effort is the Conference in Carthage 411. However, Augustine offered a path of reconciliation in his theology. He found the Donatists mistakes that led them away from true humility and reconciliation in the community of Catholica.

11

BETWEEN UNIVERSALISM AND ETHNIC PARTICULARISM: POLISH MIGRANTS TO THE UNITED KINGDOM; PERSPECTIVE FROM THE PSYCHOLOGY OF RELIGION

80%

Grzymała-Moszczyńska H. , Hay D. , Krotofil J.

Studia Migracyjne - Przegląd Polonijny

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2011

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tom 37

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nr 1(139)

223-236

EN

Detailed analysis of the research results pertaining to the role of religion in acculturation process of Poles in UK clearly points to the fact that Polish priest become a key person for understanding dynamic of acculturation process of both groups: immigrants and host population. Therefore the following perspectives on the role of Polish priest will be provided: • Perspective of Polish priests working in UK • Perspective o Polish parishioners • Perspective of British parishioners • Perspectives of Polish church hierarchy • Perspectives of British Church hierarchy • Perspectives of British priest with whom Polish priest shares work in the parish Paper points to various difficulties in fulfilling expectations of different groups towards Polish priests, conflictual characteristic of priest’s role, and deficits in proper preparation of priests for their work in UK. As the theoretical background of the process The Interactive Acculturation Model ( Bourhis, Moise, Perreault, Senecal 1997) will be employed. The model points to the influence of host population on the final outcome of acculturation process of newly arriving group.

12

Legaty pieniężne i rzeczowe na rzecz instytucji kościelnych w testamentach duchownych z diecezji płockiej w XVII wieku

80%

Główka D.

Kwartalnik Historii Kultury Materialnej

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2011

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tom 59

|

nr 3-4

408-414

EN

Among many bequests included in testaments, following from the wish to settle one’s worldly affairs and share out one’s property, there were the so-called religious legacies. They concerned various elements of personal property: valuable objects, livestock, crops and money, which were bequeathed to Church institutions or congregations. It should be stressed that 17th-century testaments rarely specified the motifs of bequeathing property to Church institutions by clergymen. It seems that the motifs were so obvious that they were not considered worth mentioning. Legacies of that type may have been conventional and customary among the clergy. It was common, however, to specify the purpose of the legacy. In the testaments analysed there were 37 mentions of Gregorian masses, 13 of anniversary masses, 2 of alms. There are also legacies described by various terms but meant to pay for prayers for the testator, to finance repairs of churches or to buy liturgical paraphernalia (named “pro fabrica”). The last category was most numerous in the documents examined, amounting to 42 legacies. The purposes of such legacies were often described very generally, but sometimes they were specified more precisely, for instance building a belfry, repairing a church roof or founding an organ. In most cases, however, the money bequeathed was left at the disposal of the parish. The second most common type of legacy concerned paying for 30 day-after-day masses for the testator. The sums left for that purpose were between 10 to 100 zloties, but in most cases they did not exceed 30 zloties. Masses were usually celebrated at convent churches. Legacies of that type were usually made by priests of lower rank (altarists, curates or parish priests). Bequests to parish churches were mostly made by local priests. The same concerns legacies left to religious fraternities in Płock, Pułtusk and other towns. Legacies were also made to neighbouring parishes. The documents analysed reflect the impact of convents on parish clergy. Most legacies (40) were left to the Bernardine friars (Observants); less popular beneficiaries were the Jesuits, the Reformati and the Carmelites. The connections between convents and lay clergy did not exceed the range of 50 km. Among less common bequests were those of grain, livestock and woollen cloth (7 cases). Worth mentioning are also legacies to hospitals, which inherited sums reaching up to 10 zloties from 8 testators in 6 parishes. The most privileged beneficiaries were the hospitals of St Lazarus and of the Holy Spirit in Pułtusk. To conclude, it should be stressed that the religious legacies of Płock diocese clergy in the 17th c. had two dimensions: the spiritual one, regarding departing this life and the testator’s wish to ensure that he will be prayed for by the living, and the worldly one connected with property and the intangible sphere of the testator’s relationships with other clergymen.

13

VYBRANÉ TEOLOGICKÉ ASPEKTY CHÁPANIA ÚLOHY A POSTAVENIA RÍMSKEHO BISKUPA V DIELE PÁPEŽA LEVA VEĽKÉHO

80%

Lichner M. , Orečný S.

Verba Theologica. Teologický časopis

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2021

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tom 20

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nr 2

21 - 38

EN

This study analyzes selected theological aspects of the perception of the role and position of Roman bishop in the works of early Christian Pope St. Leo the Great. We hereby continue in the exploration of post-Augustinian heritage with special attention to the homiletic work of the Church fathers. We intend to analyze the sermons of Leo in chronological order, considering his arguments to be the capstone of early Christian (ancient Christian) ecclesiology.

14

Jan Paweł II – syn Polski, ojciec zjednoczonej Europy

80%

Biel R.

Studia Socialia Cracoviensia

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2011

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nr 2(5)

13-121

EN

Pope John Paul II is the most famous person in polish history. He was one of the main peoples who helped to bring down the communism in Poland. He also helped Poland to enter EU. After his death the Church in Poland feels orphaned but its chance sees in the heritage that John Paul II left for the Church in his own homeland.

15

CELOŽIVOTNÉ DIELO J. JALOVECKÉHO A JEHO VPLYV NA KONCILOVÚ REFORMU NA SLOVENSKU

80%

Ragan G.

Musicologica Slovaca et Europaea

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2006

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tom 24

219-226

EN

Liturgical movement arrived to Slovakia from Austria with father Pius Parsch, who was a pioneer of renovation of the Holy Liturgy. Mons. Jan Jalovecky became an animator of liturgical movement in Slovakia. This article wants to demonstrate the meaning of the activity of Jan Jalovecky and his cooperators in the times of communist persecution. They helped to prepare the Catholic Church in Slovakia for such understanding of liturgical life which helped to increase the faith and accurately applied reforms of the Second Vatican Council.

16

Populizm religijny w Polsce – przypadek Radia Maryja. Społeczne uwarunkowania zjawiska

80%

Kutyło Ł.

Wrocławskie Studia Politologiczne

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2010

|

tom 11

204-215

EN

Populist tendencies on the grounds of the Polish Catholic Church were common in the 1990s, nowadays they are characteristic only of some of its areas, including the Radio Maryja Movement. It seems that the term religious fundamentalism used by some publicists and researchers is not really adequate to this phenomenon. That is why it is necessary to elaborate a theoretical model, which would be able to describe these tendencies, including political mobilization of religiously engaged people. In the article, there was suggested the concept of religious populism. The main designation of this term is the Radio Maryja Movement. This movement is characterized by two typical features – anti-elitism and popular character of religiosity. The Radio Maryja Movement has a local, particular character and it does not have a specific ideological structure. There is rather a mix of different conceptions, myths and fears. The sources of this phenomenon should be looked for in discontent of some social groups, who either lost on structural transformation or the transformation itself engendered their fear of social and economic degradation.

17

Erasmus of rotterdam: religious reformer, revolutionary or reactionary?

80%

Łazarski Ł.

Optimum. Studia Ekonomiczne

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2013

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nr 2(62)

3-10

EN

Erasmus’s great erudition in classical and Christian writing, his civility, and his stress on reform of the Catholic Church as well as a network of contacts made him a respected and admired figure in progressive circles of his age. Erasmus’s fame was great as long as Church reform was a dream rather than reality. However, his moderate, “liberal” attitude did not serve him well when the time had come to take side in a mortal struggle between the reformers and the defenders of the Church. He then be-came a hated figure for the Protestants and the Catholics.

18

KACÍRI, HERETICI, BLUDÁRI A BOJ PROTI KACÍRSTVU V STREDOVEKOM UHORSKOM KRÁĽOVSTVE

80%

Marek M.

Konštantínove listy

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2018

|

tom 11

|

nr 2

98 - 131

EN

The Catholic Church had to deal with the ideas different from its official learning already at its beginnings. These heretic movements threatened its unity, therefore the Church represented by the Pope and the Church hierarchy in cooperation with the worldly power tried to stop such thoughts by the means of ecclesiastical punishment. To suppress the heresy the institute of inquisition was established. Heretic ideas also spread in the medieval Kingdom of Hungary. Its southern parts, for instance, affected the influence of Bogomilism in the 11th century. Since the end of the 14th century the ideas of the Waldensian movement spread to the western part of the Kingdom. In the 15th century students from the Prague University introduced radical Hussite teaching in Hungary. This teaching found its audience especially in the southern parts of the Kingdom and in Transylvania. The ideas of the Lutheran reformation came from the German lands to Hungary already in the 20s of the 16th century. They were first adopted by the German burghers of the mining towns in the central and eastern Slovakia and in Transylvania.

19

KATOLICKÁ CÍRKEV VE SVĚTLE VĚSTNÍKU KATOLICKÉHO DUCHOVENSTVA

80%

Weis M.

Studia theologica

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2011

|

tom 13

|

nr 1

80-98

EN

In April 1949, the Communist regime officially terminated the last free Catholic press in Czechoslovakia, the official diocesan circulars. In its stead the uniformly printed Věstník katolického duchovenstva (Bulletin of the Catholic Clergy) was published by the State department for churches in Prague over 1949–54. This study, based on this publication, presents the image of the diocese’s religious life in South Bohemia, as imposed by Communist propaganda. Using selected examples, the study confronts the information provided by the Věstník katolického duchovenstva with the reality based on the testimony of South Bohemian archives.

20

THE CHURCH AS THE WAY TO SALVATION. CARDINAL STEFAN WYSZYNSKI'S MESSAGE (Kosciól droga do zbawienia. Przeslanie Kardynala Stefana Wyszynskiego)

80%

Ziabski G.

Archeus. Studia z bioetyki i antropologii filozoficznej

|

2010

|

tom 11

123-132

EN

In the article on the basis of different sources the conception of the Church was presented and its role in leading the man to eternal life. The message of the Catholic Church was presented in the context of texts of the Second Vatican Council. Next, the role of the Church in meeting the challenge of people's salvation was presented on the basis of Cardinal Stefan Wyszynski's homilies and speeches.