We kindly inform you that, as long as the subject affiliation of our 300.000+ articles is in progress, you might get unsufficient or no results on your third level or second level search. In this case, please broaden your search criteria.
This is a collection of portraits, from saints to common people, all belongig to my culture. Inspired by an exhibition I once visited in Vienna, where 7 of the famous Portraits of Fayoum were exposed, in a most unconventional but brilliant way, I tried to do the same. I tried to "paint" these portraits bringing them to life in the middle of events that made it possible for me to meet them as a journalist. For instance St. Ioan in the Hozeva desert in Israel, Aniţa through the journal she wrote during her deportation in Siberia or Anghel, a gipsy who regained his honour while imprisoned in Italy and whom I had met travelling by train from Bucharest to Sibiu. I selected 7, just like the 7 portraits of Fayoum in the art gallery in Vienna. Each of them is a special opportunity for open minds to understand my culture and for open hearts to fall in love with it.
More...
Today in Catholic Church trendy is New Evangelization. There are many models of this reality in the minds of pastors and laity. Is there a pattern for missionary, evangelizing activity of the Church? The surprising answer is hidden in the two elements discussed in the article. In the nature of God Himself, as it’s mentioned in the first part of the article based on the Christian personalism. The second element is the central moment of the Acts of the Apostles, described by Luke in the 10 chapter of his second book. It is worth that anyone willing to seriously throw in the missionary work of the Church allowed a surprise to God, just as it happened with Simon Peter.
More...
During the past three or four decades, it has become a popular but shallow trend to portray Catholic theology as a mere repetition of the hierarchical magisterial teachings. This is not only contrary to the clear indications given by the Second Vatican Council but also completely out of step with the Church’s cherished theological Tradition. Since theology is basically the faith seeking an understanding within a given context, it follows automatically, that while the essence of faith cannot be tampered with, the accidentals of faith can be expressed in a variety of ways as the particular contexts demand. Of course, the hierarchical magisterium is an indispensable source of Catholic theology but that does not mean theologizing could be boiled down to a mere repetition of hierarchical magisterial teachings. Surely, any unhealthy plurality of theologizing has to be shunned, but a healthy plurality of theology as such has always been welcome from the Biblical times to our day. As such, all exaggerated fears of some people that all plurality of theologizing is unsound and could lead to relativism, subjectivism, etc., and so, the only way to have genuine theologizing is to repeat what the hierarchical magisterium proclaims, is not only unrealistic but badly erroneous.
More...
The universal call to holiness means that it is available to everyone without exceptions. The way to holiness includes elements that are shared by all people and is initiated at the moment of being baptized. The call to holiness is closely related to the person of Jesus Christ, with whom a Christian has to remain in a close relationship based on the foundation of love. Apart from common elements, there are also specific tasks, depending on the state of the person. Priests, participating in the triple mission of Christ, have to care for their own perfection, and by their service, to help people on their way to salvation. Similarly, the lay faithful, in a way that is appropriate to them, share in the noble, prophetic and priestly service of Jesus and fulfil their call to holiness in normal life. The above issues will be discussed in detail based on selected documents of the Church.
More...
Legislation is widely recognized as an art. The art requires not only the knowledge about a legal system or the legislative techniques. The legislator must also have substantive knowledge about the reality to be regulated. The remark concerns also canon law and Church legislator. The question that can be raised in this context can be formulated as follows: Does a Church legislator need to have any knowledge of doctrine, worship, customs and law of non-Christian religions? The paper presents some areas of law where the knowledge in question can be of help to legislator when he is fulfilling his duty. They are, e.g., matrimonial law, penal law, legal proceedings, international law. The final answer for the research issue is that a Church legislator must know, first of all, the catholic religion. The knowledge of non-Christian religions is not essential for him. Although it can be useful for him in a very limited range.
More...
In an era in which the use of the means of social communication is very common there is also the increase of the risk of its potential abuse. Everyone in the light of the can.11 of the Code of Canon Law who is governed by a Church must be aware of this. One frequently occuring offenses in the use of the media has become a blasphemy that under canon law is a delict, as in opposition to the Code from 1917, the existing legislation clearly defines in the can. 1369 of the Code of Canon Law. To the existence delict within the meaning of this norm the criminal behaviour must rely on showing own thought in public with the clear intention of insulting God, saints or objects and places of worship. The public commission of delict of the blasphemy by means of social communication may further seriously offend the religious feelings of a large group of faithful who become the recipients. It is also possible to perform with the detriment of religious sensitivities of others by inciting to evil. However blasphemy cannot be easily identified with the crime offending religious feelings. Punishing the blasphemers, by using the obligatory but not specified just penalty, is to protect the Church as a community of faith and good which is the faith of its individual members.
More...
Pope Francis, considering the most important law of the Church salus animarum suprema lex, reformed the process of the declaration of nullity of marriage. The stimulus for undertaking work on changing the previous procedure was the ever-increasing number of the faithful, who, due to moral or physical remoteness from the Church, can not fully participate in the redemptive grace of Christ. The motu proprio Mitis Iudex Dominus Iesus, which makes changes to procedural matrimonial law, consists of seven basic objectives relating to canon law. They were expressed in the following way: 1) one judgement establishing nullity is enforcable; 2) single judge under the responsibility of a bishop; 3) the bishop is himself a judge; 4) abbreviated process; 5) an appeal to the Metropolitan Capital; 6) the own duty of the Bishops’ Conference; 7) an appeal to the Holy See. Bear in mind that Pope Francis’s reform does not make changes to substantive matrimonial law. The Church still upholds the unity and inseparabilty of the marriage ties. The changes concerning the marriage procedure are aimed at the acceleration and improvement of passing judgements in processes concerning the declaration of nullity of marriage. However, the obtaining of moral certainty by a judge during issuing a sentence still remains the guiding principle.
More...
The migration movement, growing under the influence of globalization, constantly brings about new problems and challenges. Free movement of technology, increasing awareness of fundamental human rights, the demographic situation, the economic difficulties, unjust distribution of material goods, persecution because of political and religious beliefs and tribal fights are just some of the factors that compel a man to leave his own homeland and ethnic community, and that shape the face of modern migration. From the perspective of the basic norms of canonical law, which is the suprema lex as salus animarum (CIC c. 1752) the ratio of canonical and pastoral care for the people on the road has to be derived from the Mystery of Epiphany and, as confirmed in the 2013 Pontifical council statement: „The adoption of Christ in the refugees and expellees”, the most important point of reference in troubleshooting the problems of newcomers cannot be the interest of the state or national security, but only a man and his salvation.
More...
Informally national bishops’ conferences existed already in the 19th century. The benefits of organizing such conferences were slowly becoming more and more apparent, as they allowed bishops to share their experiences. At the request of bishops, the Holy See sometimes accepted the statutes of various national conferences – at that time, the law of the universal Church did not contain any norms that regulated the organization and functioning of such institutions. The situation changed during the Second Vatican Council, when the need was recognized to legally regulate the existence and functioning such conferences. The first version of the Statutes of the Polish Episcopal Conference was passed on February 13, 1969, and after a month, on March 15, it gained recognitio of the Holy See. Thus, the Polish Episcopal Conference officially became a subject of ecclesiastical law. The article describes transparency and restrictions on activities of the Polish Episcopal Conference based on subsequent versions of the Statutes and Regulations and on activities of the major bodies of the Polish Episcopal Conference.
More...
In the Middle Ages, the worship of Saint Leonard attracted numerous pilgrims to Klecie. In the beginning of the 15th century, the seat of the parish was moved to a nearby town Brzostek and Klecie was degraded to its branch. This article presents the history of Klecie church in the 18th and 19th century. It seems that the shrine endured the foray of Jerzy II Rakoczy Duke of Transylwania in 1657. It is known that the temple had old interior which was termed as „old-fashioned” by the church inventory. The late renaissance altar with Saint Leonard painting appeared in the church before the mid of the 18th century (now in Brzostek church), which animated the saint cult. Nonetheless, the old temple slowly declined. Around 1830, it collapsed and its remains was put up for auction. By the end of 19th century the Neo-Gothic Chapel of Saint Leonard was build on the church square, around which in 1916 Austro-Hungarian and Russian soldiers of so-called Gorlice Operation were buried.
More...
Edward Herrmann was nominated for the first priest to work permanently in Insterburg in 1864. Within a few months he built a mission house, in which an oratory was created. The mission parish in the town was founded on 10 December 1870. Its priest, Joseph Grunert, was deprived of his parish and suspended on 10 March 1872 by the Bishop of Warmia, because he was in favour of Old Catholicism. Bernard Blaschy was appointed as the new priest on 12 March 1872. In 1876, the state authorities allowed Old Catholics to use the oratory which belonged to the mission parish. Old Catholics were also granted a right to use the church equipment. Their first religious service was held in that place on 12 February 1876. Since then, Catholic Masses were celebrated in the priest’s apartment. At the end of March 1876, two rooms were rented in the back building at Dworcowa 12 in Insterburg; they were used for religious services. As time passed, the provisional oratory became insufficient for the increasing Catholic community. Finally, on 27 October 1887, Old Catholics were made to leave the chapel. The mission parish in Insterburg was supported financially by Catholic organisations, particularly the Francis Xavier Society.
More...
Con el presente artículo, que es fruto de dicho interés, pretendo acercarme a laexperiencia de Dios vivida por Santa Teresa de Jesús; esto, pero, según dicta y recisael título mismo. Me gustaría además resaltar que las aginas que aquí aparecense suman a la bibliografía ya muy rica, la cual ciertamente por motivo del próximo centenario del nacimiento de la Santa, todavía ganará nuevas páginas.
More...
Considering the subject in general, the issue of desire did not awaken any special interest among theologians, whether on the part of the Scholastics (where it was considered an irrational element), or on the part of moral theology, which viewed it above all as covetousness or lust, making it a threat to the life of grace.
More...
Lo scopo dell’articolo è mettere in evidenza che il kerigma su Gesù costituisce un fondamento della spiritualità del discepolo-maestro. Chi apprende la verità non nasconde la sua ricchezza, ma, a sua volta, la insegna agli altri. Cerca di condividerecon gli altri la propria esperienza del kerigma accolto. La sua spiritualità, concentrata sul contenuto, può essere denominata spiritualità kerigmatica. Evangelizzare non si riduce a comunicare un messaggio o ad annunciare la buona notizia, ma è uno stile di vita, uno sforzo per formare discepoli di Cristo.
More...
This paper explains various strategies of contemporary Islamists extremism in Europe. The author identifies the most important variants of Islamist extremism and deals with their goals and with strategic approaches how to achieve these goals. Quasi-legalist strategies as well as violent forms of interest-empowerment are described. The author uses sources from various Islamist organizations and analyses these materials within the framework of modern insurgency. A comprehensive outlook and threat assessment of Islamist extremist strategies are included in this article.
More...
The actual etymology of a peculiar man’s name, found in a late antique nomen omen tale, has been elusive. The dishonest innkeeper Kidor from a Talmudic story (whose folkloric typology we discuss) had a name that, sounding like negative wording from a particular locus in Scripture, alarmed one sage (because of homiletic etymology), but his two companions consigned their belongings to that innkeeper, who would not return them. Kidor (or rather ‹kydwr›) is not easy to etymologise. We progress considerably beyond its scholarly treatment thus far. We marshal onomastic data, make and compare hypotheses. Pre- Islamic Arabic anthroponymy may be involved (see Part Two); a Hebrew etymology is not ruled out. We point out Greek wordplay unlikely not to be detected in the Roman East. A Persian etymology, while not strictly impossible, is unconvincing. The most likely possibility is that the name was devised on purpose for the character in the tale, in order to illustrate nomen omen by referring to wording from Scripture homiletically (which is what the Talmudic tale does). But was there any onomastic item, in the broader region, which may have provided inspiration or a warrant for the tale credibly claiming that a person may have been bearing such a name?
More...
In 1966, Karol Wojtyła, the then Archbishop of Cracow, inspired by the Millennium of the Baptism of Poland, wrote a poem entitled Easter Vigil 1966. The poem evokes the profi le of Prince Mieszko I, the Polish ruler who took the decision to accept the Christian baptism. The poem comprises a philosophical and religious meditation making use of poetic language and employing the stylistic means characteristic of poetry. The objective of the meditation is to show the beginning, the meaningfulness, and the goal of the humanity, and to do so based in a specifi c vision of man. The anthropology put forward by the author has Christian roots and manifests marks of a polemic with the materialistic view of the world, the outlook offi cially accepted in Poland in the communist times. In his philosophy of history, Wojtyła clearly refuted the official Marxist doctrine. Today, the problems he addresses in his poem, as well as the ideas and arguments he incorporates, assume a new relevance in the face of the new intellectual fashion for the so-called new humanities, also called performative humanities or non-anthropocentric humanities, which spring from the Marxist tradition and are rooted in historicism.
More...
The article addresses the issue of Christianity as seen in most recent Polish literature. The author distinguishes two main intellectual and artistic standpoints. The first one manifests a strong belief in the power of the literary word, a conviction close to supplanting the belief in the existence of a transcendent point of reference. The second standpoint in turn is characterized by an unbelief in the salutary power of the literary word or in its self-reliance. The latter stance results in adopting specific religious attitudes by writers such as Przemysław Dakowicz, Marta Kwaśnicka, and Justyna Bargielska, who express disappointment in the secularism of the modern times.
More...
The 1755 Lisbon earthquake is considered an event that changed the course of world history. It also changed the belief in the Divine Providence popular in the Christian West and confi rmed some philosophers in their skeptical opinion on the so-called Leibnizian optimism. In mid-18th century German writers changed their way of speaking about God and Divinity, which was in part conditioned by the ‘optimism crisis’ characteristic of the period in question.
More...