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Działalność duszpasterska OO. Bernardynów z Krakowa w latach 1918-1939
The article discusses the ministry of Krakow Bernardines in the years 1918-1939.
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The article discusses the ministry of Krakow Bernardines in the years 1918-1939.
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During the pontificate of Pius XII, the international relations of the Holy See gained scale and momentum, which was connected with the then development of international organisations. The article focuses on those relations.
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Im Jahr 2003 feiert die Kirche in Polen das 750-jährige Jubiläum der Heiligsprechung des Bischofs Stanislaus (1030-1079), der im Jahre 1253 in Assisi, als erste Pole, kanonisiert wurde und zum Patron von ganz Polen ernannt. Der Verfasser analisiert das Messformular und Stundengebetsformular von der liturgischen Feier des hl. Stanislaus, Bischof und Märtyrer am 8 Mai und sucht dadurch die Lehre (logos) über das christliche Leben und die konkrete Lebens-Konsequenzen (etos) aufzuzeigen. Die erneuerten liturgischen Texte der Gebete des neuen römischenMessbuches und des Stundengebetes zeigen den Glauben der betenden Kirche nach dem alten Prinzip: legem credendi lex statuat supplicandi (oder kurz ausgedrückt: lex orandi lex credendi). Der Zweck also des hier vorgestellten Artikels ist es, den Glauben derKirche über das heilige Leben der Christen zu demonstrieren, welches uns eine Analyse der euchologischen Texte und der Texte der Wortliturgie ermöglicht. Der Verfasser benutzte dann die Möglichkeit, diese ganze Problematik im breiten theologisch-liturgischen und pastoralen Kontext darzustellen. Dabei benutzte er die Dokumente der Kirche der letzten Jahre, insbesondere die Lehre des II. Vatikanischen Konzils wenn es um den pastoralen Dienst der Bischöfe geht, dann die pastoral-theologischen Briefe des Papstes Pius XII und des Papstes Johannes Paul II, zum 700-jährigen und zum 750-jährigen Jubiläum der Kanonisation des hl. Bischofs Stanislaus. Es geht aber auch um alles das, was Johannes Paul II und früher als Kardinal Karol Wojtyła zum Jahrestag des Märtyrertodes geschrieben hat. Die liturgischen Gebetstexte lex orandi und die Wortliturgie unterstreichen in ihrerlex credendi, dass der hl. Stanislaus in seinem Leben, in seiner Zeit und seiner Kirche, den Auftrag und die Vollmacht - die Christus den Aposteln und ihren Nachfolgern gegeben hat - alle Völker zu lehren, die Menschen in der Wahrheit zu heiligen und siezu weiden, verwirklicht hat. Er ist deswegen der wahre und authentische Lehrer des Glaubens, Priester und Hirte geworden. Der hl. Bischof Stanislaus stand also der Herde vor, dessen Hirte er war, als Lehrer in der Unterweisung, als Priester im heiligen Kultund als Diener in der Leitung (logos). Weil dieser Bischof von Krakau des XI Jh. in hervorragender und sichtbarer Weise die Aufgabe Christi selbst, des Lehrers, Priesters und Hirten in seiner Person durchfiihrte, dadurch ist er in seinem Leben und seinemSterben (Märtyrertod) seinem Guten Hirten Jesus Christus ähnlich geworden. Deshalb bietet die Kirche in ihren Gebeten - auf die Fürsprache des heiligen Stanislaus - im Glauben standhaft zu bleiben und treu den Weg der Gottes Gebote zu gehen (etos).
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Review of: John L. Esposito, The Future of Islam, Oxford University Press, New York, 2010., xiv + 234, ISBN 978-0-19-516521-0
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The article presents results of the study of self-representation by two religious organizations in Saint Petersburg, Russia, that provide long-term elderly care. The main aim of the research is to reconstruct how faith-based organizations represent, or position, themselves in the conditions of expansion of the market of nonstate social services in Russia. The study was conducted within the qualitative paradigm of social research and used frame analysis as its main methodological tool. The study analyzed framing used in several dozens of the two organizations’ written texts, such as their official documents, news items, recommendations, leaflets, social media entries, and contents on their official web pages. Following the consensus existing in critical scholarship on the third sector professionalization, the main hypothesis of this study is that at the level of self-representation religious organizations readily abandon their original identity and values of spiritual concern and care for their charges, instead positioning themselves primarily as “experts.” In the course of the study, three mainframes were identified: religious “patience,” aligned with the original mission and identity of the organizations; “humanism,” popular among the medical geriatric community; and “professionalization,” which implies self-positioning as experts. The analysis revealed that discourses of “patience” and “humanism” are used relatively rarely, be it at the level of caregivers or in the organizations’ statutory documents. In turn, “professionalization” was the most common type of self-representation, proving the study’s main hypothesis to be correct.
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Religious fundamentalism phenomenon is complex social concept that demands interdisciplinary access. Psychological and theological assumptions must be considered in order to get correct understanding. Although going different ways, psychology and theology often come to the same conclusion. People’s nature’s complexity demands careful approach. Behind generally known problems of aggressiveness, truthfulness and kindness, new views can be found. They throw new light on religious fundamentalism. In that way, we come to a better understanding and possible suggestions from psychological and theological standpoint. They could give their contribution in prevention of this phenomenon which is often simplified in public.
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The paper considers the service of priesthood in Egypt. The first and main part of the paper is dedicated to general references concerning priesthood and that way of life, pertaining to grade denominations, the hierarchy of Egyptian priests and priestesses. The paper examines the priesthood of Faro, an incarnated deity and supreme magistrate. The conclusion contains short observations on the Egyptian temple as a liturgical place and on the basics of Egyptian worship.
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The paper outlines the priesthood in Mesopotamia. The first part shortly observes religion in the lands of Sumer and Akkad, as their amalgam, Mesopotamian religion as well. The second and the main part of paper presents names, grades and services of priesthood in Mesopotamia, as sacred kingship separately as well. Third part is dedicate to the temples in Mesopotamia and worship in their basis. The paper concludes by elementary and short revision of fast and day of rest.
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The crisis caused by the COVID-19 pandemic has brought up many health, legal, socioeconomic and geopolitical concerns and uncertainties. The authors attempt to answer one, so far rarely treated, narrow legal question — the exercise of freedom of religion in its collective aspect in the conditions of pandemic. With offering the wider picture (justification) of securitization as a state response to the emerging danger, the central point of work remains a problem where medicine, law and theology are intertwined. The answer to the question of whether, at a time of de facto or de jure state of emergency, freedom of religion and especially its collective aspect can be restricted, and what a restrictive measure it must (not) be to satisfy the proportionality requirement under the proportionality test, the authors will offer on the example of regulation of this issue in Montenegro.
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The renewal of faith discourse relies on a set of tools to fulfill its role of approaching others, whether Muslim or non-Muslim. These tools contribute to spreading a moderate and correct understanding of faith, while also confronting outdated ideas that harm Islam and undermine the proper image of it. The more important ones include: reliance on orthodoxy, keeping faith discourse realistic, keeping it simple, clarifying the purpose, objecthood and proper use of modern technologies, connecting authenticity with modernity, setting priorities, harmonising faith discourse on major issues, spreading a culture of life, upbuilding and advancement, and confronting the idea of takfīr.
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Attitudes towards the Ten Commandments, expressed in accepting or rejecting its principles, mark the direction of changes in Christian civilization and culture. The results of nationwide sociological empirical research conducted among university students in 2017 were a premise for the conclusions on the deconstruction of the Decalogue, which is subject to relativization procedures and inscribed in the cultural spaces of transition from objective morality to subjective morality, from the morality of orders and prohibitions to the morality of free choices justified by the principle of situational conformism. Attitudes towards the Decalogue are not only a consequence of selective choices and rejections but also of subjective composing and free structuring of decalogical principles. The in-verted decalogue shows the broken foundations of Christian civilization and the lost experience of cultural identity expressed in the formula etsi Deus non daretur. The article consists of six points: Introduction: Culture and Religion, The Role of Religion in the Processes of Cultural Legitimation, The Decalogue in the Christian Tradition and its Role in Culture, Accepted and Rejected The Decalogue, The Decalogue of Deeply Believers and Systematic Practitioners, Conclusions.
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In this paper chronologically is considered the position and representation of the Serbian Orthodox Church, as part of the civil sector, on the line of traditional media – new media, and the viewpoint is that it extends along the whole line. Alongside of printed media, for the affirmation of Christian values Serbian Orthodox Church uses electronic media. The media have great significance for our culture and society and are therefore essential, and the programs of church media tend to the religious and moral education, as well as the revival of the nation.
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Using the latest European Social Survey (ESS) data, the authors of the study examined the current religious composition of Serbia, and compared the empirical data obtained in Serbia with the ones acquired in other religiously homogeneous European societies. In the first part of the study, the data obtained in the ESS research in 2018 were observed in light of the historical continuum of religion development in Serbia since the First World War. In the second part of the study, the authors applied Grace Davie’s model and a comparative model to compare Serbia with nine religiously homogeneous societies where the ESS research had also been conducted in 2018. This structure of the paper accomplishes a double objective and scientific contribution. On the one hand, an insight into the current state of religiosity in Serbia is obtained, and on the other hand, a theoretical framework previously used for Western-European societies is applied to Orthodox countries (including Serbia). The authors suggest the following main hypotheses: the stabilisation of religious composition is currently underway; there is a discrepancy between religious and denominational declaration and religious practices; and the theoretical framework defined by Davie can be applied in the case of Serbia.
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Ovaj rad predstavlja autoricu Rondu Bern i njezina djela u kontekstu uloge čovjekovih misli u njegovome svakodnevnome životu. Posebna pažnja je usmjerena na njezino djelo Tajna budući da ono predstavlja temelj iz kojega je moguće konstruisati njezino učenje. Također, kroz ovaj rad je istražena recepcija Tajne u zemljama bivše Jugoslavije.
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Identity is an umbrella term – a term which in different contexts and discourses gets a different sense. The motive of making this work is the desire, based on the (theoretical) determination (identification) of the terms identity and media, to determine their mutual/reciprocal relation. On the theoretical elaboration of the term identity we define two general models /concepts of identity: an essentialistic /a modern concept of identity and a non-essential/a constructivists concept of identity. The main (general) hypothesis which will cover the entire subject of our research is that: the identity is (a) construction and the media are tools for its temporary stabilization which is (directly) under the influence of the dominant discourse. The main purpose of this research is to investigate in which way, through the media can / can not be constructed the identity and to define, thus temporarily have its content and sense stabilized, i.e. to inspect the role and function of the media in the (re) creation and the stabilization of certain elements of the identity. The methodology which will be applied is the hermeneutic – interpreting the terms identity and media and their relations in different theoretical forwarding and different discursive practices. A possibility for realization of the set goal is forwarding the national (printed electronic) media, which not only strive to satisfy the demands of their current audience, but to create and progressively gain new audience.
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The objectification (socialization) processes of religions usually begin with the transfer of personal experience of the founder or prophet. Thus, personal religious experience becomes an objective world, thanks to a community of believers. However, not all religious experiences of the prophet can be objectified. The case in which Abraham attempted to sacrifice his son is one of them. In other words, this event is an individual and subjective religious experience peculiar to Abraham. Therefore, actually it cannot be expected to be socialized. But when it comes to religious personalities, society can find a way to socialize exceptional experiences. In the case of sacrifice, the community uses one of these ways. The claim of this study is this: Abraham's experience is not only a subjective case specific to him, but also an incident that has no positive counterpart in social memory in terms of its appearance. However, he is seen by believers as a hero of faith and an indisputable example, especially thanks to this experience. So, how has his extraordinary experience, seemingly pushing the boundaries of reasonableness, turned into a great reference of heroism for society?
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This study deals with the first sūfīs’ approaches to jihad and qital verses through the work entitled Hakāik al-tafsīr of al-Sulamî (d. 412/1021), who is considered the first of the sūfī commentators whose systematic tafsîr has survived to present day. The aim of our study is to reveal what the first sūfīs’ understanding of jihad was through the approach of jihād - qitāl verses in the tafsir of al-Sulamī, one of the most important representatives of the Ishari tafsir tradition. The reasons why we deal with this study through Hakāik al-tafsīr are as follows: In the field of genuine Ishari tafsir, it is accepted as the first perfect tafsir that included the complete interpretation of the Qur'an and reached us. al-Sulamī formed his tafsīr in an encyclopaedic style by conveying the views of sūfīs who lived until his time. The tafsīr directly reflects the view of the first sūfīs towards jihād as it conveys the views of the previous sūfīs rather than al-Sulamī's own opinion. In the study, firstly, the difference between jihād and qitāl was revealed based on the Quran. Then, the first Sūfīs’ comments on the verses were examined in detail by classifying the verses of jihād and qitāl chronologically under separate titles. The views of the first sūfīs were tried to be confirmed from their own works, which have reached the present day. As a result, the approach of the first sūfīs to jihād and qital verses was to jihād against the nafs rather than jihād with the apparent enemy. Their perception of jihād centered on jihād with the soul is based on the saying “You turned from the small jihād to the big jihād” attributed to the Prophet rather than the verses. While the first sūfīs often interpreted the verses of jihād and qitāl in the context of jihad with the nafs, they evaluated the verse separately from its in-text and historical context., However, they also accepted jihād against the apparent enemy, which they called minor jihād.
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The article essentially aims at answering who were the Polish young men wishing to become priests in 2020 as compared with the candidates who entered Polish seminaries in 2000. The answer was based on quantitative and qualitative surveys conducted in 2000 and 2019 among seminarians at the very beginning of their priestly formation. The questionnaires, though exposing great cognitive possibilities, cannot measure what concerns the mystery of vocation or faith. Despite these limitations, the obtained results have allowed us to find out, for example, where the seminarians came from and what their backgrounds were. They also show their interests, the level of their general and religious knowledge as well as their values. Of importance was to get to know their visions of the priesthood and the Church. The present paper, as a synthesis of the study published in book form, gives a profile of the contemporary candidate for the priesthood. The results of the research can be used by formators and all those who make arrangements for the introduction of the new Ratio Institutionis in Poland.
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Based on life history interview, the paper analyses a personal and religious order’s identity constructions in the narratives during the communism in the Hungarian society. The frameworks of the identity construction are: everyday resistance, resilience, generativity. Turned out on the one hand everyday resistance and resilience mutually reinforce each other in a certain way, on the other resilience and generativity interrelated processes. The study intends to present both processes in a single life history.
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