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Pedagogical science is the science of man, his eternal and constant striving for improvement and self-knowledge. Its foundations were laid in a classical Greek era, in ancient Greece, through the work and writings of many Greek philosophers, among those stand Socrates, Plato and Aristotle.
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In the light of the statements of the Magisterium, the presence of the Catholic Church in the world of economy seems obvious and necessary. However, this article focuses on the need to define (1) the type of economy referred to in the Church documents, (2) the type of the presence of the Church in economy as defined in these documents and (3) the kind of necessity mentioned in the abovementioned records. It is in these three dimensions that the author depicts the outline of the attitude presented by the Church with regard to the basic economic issues (interventionism, social market economics, subsidiarity and solidarity in economics, the logic of unselfishness and gift). The conclusion of the text is that the ultimate reason for the presence of Catholic Church in economy is its social mission aimed at creating a society of relations, where the fundamental principle is social friendship (amicitia socialis).
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This article on the status of the family in the Czech legal order is based on legal norms, but it cannot be limited to them because they have not defined the legal concept of the family for decades and they refer rather to the concept of marriage. Specification of the understanding of the family thus has become left more to sociology. Therefore, it has been necessary to extract this definition also from other official documents, such as the documents of the Ministry of Labour and Social Affairs of the Czech Republic, which is responsible for the development of state strategic documents in the area of family and marriage. From these documents, there follows a clearer understanding of the family, which, until 2015, was characterised by the support of marital families. This resulted in preferences of marriage in determining parenthood, in adoption and in the use of economic instruments, especially tax reductions. The proposed new concept of family support from the end of 2016 retreated from a clear value distinction, and thus leads to such a wide definition of the family that this has become a subject of contention between ministries of the Czech government, those in the professional sphere, and those in the area of non-governmental organizations. At the same time, this concept surrenders its attempt to actively influence social reality through measures in favor of marriage, all of which are still the most effective economic benefits for spouses, with reference to the principle of non-discrimination. The area of family and marriage is the subject of deep dispute and it is good that these questions have clearly entered the public social debate, even though it is not clear what results this will bring. In this situation, a clear statement has been issued by the Czech Bishops’ Conference in favor of the marital family as the only standard model of the family.
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The main thesis of the paper states that Catholic theology and Evangelical theology use different languages. The differences stem from the philosophical dispute about universals. The following positions emerged in the debate: radical realism (universalia ante rem), moderate realism (universsalia in re) and nominalism (notitia intuitiva et notitia abstractiva). The language of Catholic theology is a language of moderate realism, while the language of Evangelical theology is a language of nominalism. The linguistic differences result in a different understanding of important theological statements. The paper uses an analysis of selected fragments from a Catholic and an Evangelical catechism as a basis for the demonstration of the way the following issues are understood: (1) knowledge of God, (2) the concept of original sin, (3) the nature of the Church, (4) the origin of sacraments, (5) life in the world to come.
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Even if each liturgy of the different liturgical traditions has its own characteristics which are results of the different evolution and different theological approaches, in its lessens it still remains the one and same liturgy of the Church. Before describing the common DNA of the Christian liturgy, as the starting point of this paper, we showed a couple of elements which differ the rites of the Church. In the main part of the study the elements containing the common liturgical DNA were presented. Among them we pointed: the Jewish liturgy, proclamation of the Kerygma, sacramental life, the common proto-geography, euchology which lex orandi and the structure of the Eucharistic Prayer.
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The object of the considerations in the present study is the prohibition of the use of female voice in Orthodox synagogues and similar restrictions which were in force in the Christian Church, as well as changes that have taken place in this regard While in the female monasteries religious music began to flourish relatively early, the Jewish women could turn to perform liturgical chants only in effect of resistance against the dictum called in brief Kol isha. Beginning of these changes coincides with the period of the Jewish Enlightenment, Haskalah, in the nineteenth century, and they have been proceeding to modern times.
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Antiphonary of abbot Mścisław (Pl-Wn 12720 V) dating from before 1409 year and being one of the oldest surviving Tyniec books, documents not only its own history but also the history of the musical script in the Tyniec scriptorium from the turn of the 14th/15th century until the end of the 16th century. The manuscript testifies both one of the musical notations used in the scriptorium of the time, and the evolution of the musical notation in the scriptorium, including apart from the basic square notation various notation forms – both in the original and later layer (palimpsest fragments, margin entries, added cards) – which had been forming in this scriptorium over many years. In the scriptorium, first we can follow the changes of neumatic forms leading to square notation, and at the moment of its full formation, return to Gothic neumes. This study presents all the forms of musical record present in this book.
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The article introduces the figure of Redemptorist, rev. prof. Józef Ścibor, a well-known musicologist, expert in the theory and history of medieval music, a specialist in the field of Gregorian chant, and respected organist – composer of liturgical music. Father Ścibor for almost all his life was associated with the Institute of Musicology of The John Paul II Catholic University of Lublin. A short biography is therefore not only a reminder of J. Ścibor, but also a contribution to the history of his University and the Institute.
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Royal Prussia experienced a complex transformation time in the 17th century, experienced by the socio-religious crisis, wars and plague. The religious phenomenon of northern Pomerania is primarily an indication of emerging new places of Marian cult, passion, wake up of the pilgrimage movement. The Sanctuary of the Mother of God in Swarzewo and Calvary of Wejherowo played a crucial role in creating spiritual life. The integration of the Catholic community of northern Royal Prussia around the Passion and Marian mysteries in the context of the implemented reforms of the Church and the problems of the still active reformation took on a new culture-forming significance. Catholicism based on the Tridentian foundation of faith in the renewal of the Pomeranian Church was realized thanks to unique personalities. To them, undoubtedly, the Franciscan Father Grzegorz Gdański devoted himself immensely to the cause of the Church in the difficult social reality that he had the courage to contest. For whom loyalty to Christ and patriotism was the principle of understanding life’s mission.
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During the Spanish Civil War the Catholic Church in Poland sided with General Francisco Franco. The reasons behind such an attitude should be sought in repression against the Spanish clergy by Spain’s left-wing government and in the attitude of the Holy See, which had given its blessing to the rebellion already in September 1936. The Church in Poland saw the Spanish Civil War in black and white. Everything associated with the left-wing Republic was shown as the greatest evil, anti-civilization, Satan’s domain. The Francoists, on the other hand, were usually presented in a positive light, as twentieth-century crusaders fighting in the name of Christian civilization.
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When Augustus II the Strong (1670–1733) converted from the Protestant to the Catholic confession, he guaranteed his subjects – all Lutheran – the free exercise of their religion and belief. He also respected their wish not to allow the ‘new’ old confession emerge too overtly in the motherland of Martin Luther and the Reformation. Consequently, the Catholic chapels he built during his reign in Saxony were constructed in private in order to assure the peaceful co-existence of the confessions. What may appear to be a tolerant religious policy was in fact almost the contrary: This article will briefly illuminate the historical and political background of Augustus’ decisions, while the main focus will be to examine the newly installed Catholic court chapels.
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After the re-Catholization of the Free Imperial City of Aachen (1611–16), Protestant congregations were forced to operate underground until the Reformed Church – openly supported by the Dutch States General – found a new place of refuge in the neighbouring Dutch village of Vaals. Ca. 1680, Vaals developed into a multiconfessional site of religious freedom where Roman Catholics, Germanand Frenchspeaking Reformed, Lutherans, and Mennonites lived peacefully side by side. With the exception of everyday controversies in the early decades, the preachers of different Protestant congregations worked together. Violence on religious grounds was not part of daily life in Vaals, although it did at times intrude from the outside. Examples of this were the violent attacks on Protestant churchgoers in the middle of the eighteenth century, which were carried out by lower-class Catholics from Aachen. The Catholic clergy, on the other hand, did not engage in hate sermons. Moreover, the presence of Jews did not cause problems in Vaals and the only documented action against Jewish property was not motivated by anti-Judaism. For the Protestants of this distinctly Catholic area, Vaals became an important place of refuge for the public exercise of their faith. The diverse congregations that worshipped in Vaals knew how to cope with each other’s presence in a peaceful manner during everyday life.
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In the National Library in Sofia under the signature of Rц ХVІІ.2 a Russian Prayer printed book from the 17th century is preserved. On pages added later there are three groups of notes written by priest Hristo. The third group of notes from 1760 have the character of a short chronicle. The first nine notes indicate the number of years passed between important Biblical events. The following eight notes are dedicated to historical events from the creating of the Slavonic alphabet to the capture of Constantinople in 1453. Probably the source of the evidence is a Serbian short chronicle. Priest Hristo is one of the last writers who follow the medieval model of describing history.
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In this work the author seeks for the explanation of the most monstrous crime in human history — the Holocaust, applying his core dialectics theory to the symbolic relationship between the Nazis and Jews. He thus claims that anti- -Semitism of the Nazis is related to the core dialectics of the German social character. The notion of »core dialectics« relates to the author’s core personality theory in which a basic distinction is made between the »separant« and »participant« personality types. This distinction is then applied to group relationships, where German social character is tabled separant and the Jewish participant. The author stresses that in accordance with their separant traits the Germans, having rejected Christianity and the characteristically Jewish participant restraints of law and morality, were liable to accept Hitler and Nazism as reincarnations of the old Germanic mythological values expressed in the amorality of the Northern Gods of war and the pagan tribal family of Aesir in which everything was permitted and where only power counted. On the other hand, a conspicuous characteristic of the Jewish social character is their tendency towards sacrificing themselves, the tendency initiated by Jesus Christ as the archetypal participant victim. The clashes between the Jews and European separant societies, which had started as early as 332. B. C. when Alexander conquered Palestine, resulted in the widest possible range of conflicts, where the Holocaust was the last and the most horrible one in the series.
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The purpose of the present study is to trace the emergence and evolution of a “new type“ of festivities in the places under consideration and these festivities` stationing among established local celebrations. The major accent is on highlighting the local residents’ attitudes with regard to the new holidays as well as on outlining their prospects for recognition in the future. The study is likewise focused upon the role of economic factors in their emergence, establishment or decline from the festive calendars of the towns under consideration. Observations indicate that a considerable number of the celebrations and festivals in the three towns come short of being widely popular among the local population as yet. Last but not least, this is also due to the fact that a number of them bear a specific thematic profile and are likewise aimed at the development of tourism in the settlements studied: consequently it is predominantly outside audiences that are targeted in advertising.
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