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Catechesis is an important part of the Church’s ministry. The Church constantly ponders on the new, effective ways of reaching out with the Gospel to the world. This applies both to those who do not know Jesus, as well as to the people who have lost a sense of belonging to the Church. An important role in this process is played by the evangelization catechesis. It is the Church’s response to the living conditions of modern societies, which have been baptized but have lost the sense of belonging to the community of believers. One must preach Gospel to these people once again, revealing its beauty and everlastingness. An important issue in this catechetical process is the unity of the followers of Jesus. To understand unity, how to practice it and what are its areas, is a task of ecumenical activity. All catechetical documents of the Polish and universal Church highlight the need for ecumenical activity. Catechesis both in the parish and in schools is required to practice ecumenism. In order for the followers of Jesus Christ to know each other better, the Church offers evangelization catechesis on ecumenism. On the one hand, this should allow both the Catholic faithful, as well as to those who do not belong to the Church, to familiarize themselves with the truths of faith. On the other hand, such a measure should allow te Catholics to familiarize themselves with the faith of their brothers and sisters in Christ. Mutual understanding and dialogue guarantee the effectiveness of the evangelization catechesis on the truths of faith in the context of ecumenism.
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Joseph Ratzinger believes that accepting faith is an act of cooperation between human reason and God’s grace. Ratzinger’s concept of man-God cooperation is complemented with his Logos Christology, under which Logos is not only a sense or a thought that manifests itself in objects (Greek conception), but through Incarnation, Logos reaches its fullness and becomes Logos incarnatus (Christian conception). Hence, believing in Logos gives man new, eternal life in God. And hence, faith is not a blind theory, or an out-dated idea. Instead, it is “seeking a path towards wisdom, reason and reality.” In this way, faith is a path towards man’s communion with God. Faith is a personal, and not a material category. Faith is, thus, a relationship of personal love, since God is Love (1 Jn 4:8).
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John Paul II recognizes the importance of art for culture. Therefore he is perturbed by recent alienation of many artists from the Church. Both sides suffer as the result. One reason for this alienation is the abandonment by many artists of the classical vision of art. In his many addresses, especially in his Letter to Artists, he presents it. Two ideas are fundamental to it: creative intuition of an artist is his encounter with the mystery of reality, through experience of the world’s beauty. In this way art can aid the Church’s mission, and of itself be a kind ofpraeparatio evangelica for the artist and for the whole culture.
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The present submission consists of three main parts. The first part is a number of objective information about the life and work of Professor Father Andrzej Zuberbier, who is presented as a professor enjoying the status of a European theologian. The article presents some facts from his personal life, the subsequent stages of his education and upbringing, and his didactic and educational work at the Kielce Seminary and in the Catolic Diocese of Kielce. This is followed by the presentation of his work at the Academy of Catholic Theology in Warsaw and contacts with universities in Europe, as well as his participation in various groups related to the activities of the Polish Episcopal Conference. This part also presents the five sections of Professor Zuberbier’s scientific work in the field of dogmatic theology. The second part of the submission is to show Father Zuberbier as a professor at the Kielce Seminary - a highly competent and demanding one, at the same time very kind to his students - highlighting his particular insight into the issues of the Revelation, the reality of the Church and the commitment of the laity therein, as well as the problem of the Church’s unity and its relationship to the modern world and other religions, especially Judaism, in his lectures. The third and final part of this submission consists of the memories of people who encountered Professor Father Zuberbier, who became their role model and a guide in their lives.
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In this work the author, on the basis of published literature, desoribes the history of the diocese of Senj in Middle Ages. This diocese was for the first time mentioned in the beginning of the 5th c. in the epistle of Pope Innocent the First. He directed the attention of the Bishop Laurentius from Senj to the activities of Fotin-s heresy. During troubled age of the migration of masses, this diocese disappeared together with all the other institutions of power. It will be reestablishedagain not before the middle of the 12th c. when Senj came to be again an important commercial and traffic centre. In the course of the subsequent centuries, rich religious and cultural life were developed and numerous churches and monasteries built therein. Everything will be interrupted again by the foray of Ottomans in our country with the beginning of the 16th c. So, this diocese was, owing to those forays, reduced to merely three parishes: Senj, Otočac, Brinje, of which only the first one was able to function in a certain degree. All the people and clergy from other parishes ran over to the free parts of Croatia or in the other parts of the Monarchy.
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The crisis generated by the novel coronavirus is taken as paradigmatic for the end of the world and becomes a framework for discussing the preparation leading up to the eschaton. Unlike many human crises after which one can draw a line and learn the necessary lessons to perform better next time, at the end of the world, the article postulates, that is not possible. This is why the COVID-19 crisis is a fit context for touching upon re-creating the image of God in human beings.
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In a world where the freedom and the different rights are daily fighted for, there is an inner freedom that is not seen and is not well represented in media. Sometimes the lack of inner freedom is the reason for the lack of outer freedom or, even the cause of actions. How can somebody understand and solve this issue? In this article it is presented the dynamic of a ancient relationship between the King David and the general Joab. Behind the scene of the public arena, there is something that had stolen the inner freedom of King David. The same tragedy could happened to any individual who fall into the trap David felt.
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Moral integrity is a necessity for anyone engaged in public service, because it gives credibility to public discourse and creates a special bond of trust with those who have placed their hope in those who have a vocation to lead. Moral integrity is the factual expression of a moral axiology that has its foundation only in faith. Ethical systems cannot offer this, because they are the creation of man, are therefore autonomous, and represent the temporal interests of some ideologies or philosophies. While moral systems are of theonomes, and their principles spring from Revelation. We need moral integrity, honest leaders who can take on the challenges of contemporaneity and overcome them!
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When we partake at the communion and the holy mysteries of the Church we become united with Christ and The Holy Ghost, who is the finisher of the Holy Trinity`s work in this world. In the same time, through the sacramental work of the Church, we are united through Christ and the Holy Ghost with the Father, as the Son comes to us in flesh, making one with us through the blessing of the Mysteries of the Church, and again spiritually with God through the work and the grace of His Holy Ghost, making anew the spirit in us through the renewal of our life and making us to „be partakers of the divine nature, having escaped the corruption that is in the world through lust” (II Peter 1:4). Thus having Christ present in the center of our life, our moral life will trigger a true spiritual transfiguration of our entire being in the Spirit of Christ the Lord according to the commandment that our Savior gave us „therefore you shall be perfect, just. as your Father in heaven is perfect” (Mathew 5:48).
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Hippolytus (170-235) was a Church Father who wrote several exegetical works on Holy Scripture. During the persecution of Emperor Septimius Severus, he wrote a treatise on the Antichrist and a Commentary on Daniel. In both works he encouraged the Christians to remain faithful in persecution, even if they would loose their lives. God’s sovereignty was the main reason presented by Hippolytus for which the Christians had to be firm during the persecution. God is sovereign and his plan with all people is being fulfilled. If God allows a Christian to be martyred, it is better for him because he is no longer exposed to temptation and has eternal life guaranteed. If God saves a disciple from death, he does so to demonstrate that He is able to save a believer and for the glory and the proclamation of His Name. Therefore, for Hippolytus, God’s sovereignty is the foundation of Christian integrity when religious freedom is threatened.
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A presentation of some aspects related to the social assistance provided to the family, as a whole, and to children in particular, with their specific characteristics, is a complex task, even when it is only schematically done. This complexity resides firstly in the nature of the subjects/subject it approaches (persons, relationships), but also in the multitude of typologies/taxonomies refined by a vast specialised literature.The difficulty of the analysis increases exponentially when all these issues are laid in the context of the discussions about the freedom of consciousness. In the light of this concept, each element reveals new dimensions (ontological, axiological, sociological), with obvious implications in all the fields in which they manifest themselves: religious, educational, political etc. Beyond the complexity of this topic, one can glimpse the persons, who – even in the context of a problematic and apparently inadequate analysis – speak to us about the grandeur of their dignity and vocation.
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Integrity and freedom of conscience from a biblical perspective lead us to explore notions such as imago Dei, chosen people or love of neighbor. Over the time, misunderstandings of these biblical notions have led to either abuse or disrespect for freedom of conscience.All three notions convey the truth that an integrity God respects the free will of man created by Him, including freedom of conscience, even if he may disagree with his actions (those that are sin) or his beliefs.With God as an example, the man of integrity cannot fail to respect the freedom of conscience of his fellow men.
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Freedom is the most precious gift made to us by God, but it does not mean the choice between good and evil, but only to always choose the good. Integrity is a necessary condition of genuine freedom, which we must strive to build and defend. And freedom of conscience is the freedom of our faith, which we have a duty to confess. Unfortunately, contemporaryity is an era when concepts of freedom and integrity are increasingly distorted and attacked. The article below comes to clarify these issues, bringing an added topicality.
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Having kept intact the teaching about intra-trinitarian relations, Orthodox ecclesiology teaches that the Church belongs to the tri-hypostatic God. It is the realization of the trinitarian way of true life, even if it was founded by the Saviour. Moral, ethical, and social integrity cannot detach itself from this trinitarian model of having a balanced life and a freedom of conscience historically articulated in God’s incarnated Son. Byzantine theology is a culture of ecclesial experience whose prototype is the Trinity: The Father, the Son, and the Holy Spirit. The head of the Church is Christ; the soul of the Church is the Holy Spirit, who also is the factor of unity between us, and between ourselves and God. This is the essence of the Church, our life in communion with the triune God. It is the reciprocal interiority of those who are within the reciprocal interiority of the Persons of the Holy Trinity, an interiority brought to us by Christ, the God-man. And, being based on this reciprocal interiority, the believer can morally perfectionate, achieving both the consistency of his or her integrity and a freedom of conscience without oppression and without cancelling his or her free will.
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Der Autor geht von den Arbeiten der Wissenschaftler Josip Frančišković und Melita Viličić aus. Danach gibt er Daten aus dem geheimen vatikanischcn Archiv und dem bischöflichen Archiv in Senj, die nicht nur bishcrige Kenntnisse erganzen, sondern auch cinige bishcrige Erfassungen korrigieren. Im Einfiihrungsteil gibt der Autor seine Betrachtungen an, die mit den Beurteilungcn von Melita Viličić übcr die Form der Kathedrale im Mittclaltcr gehunden sind. Danach fiihrt cr die Meinungen der vatikanischcn Quellen iiber die Kathedrale im 17. Jahrhundcrt an, die zu jener Zeit dicsclbc Form wie in frliheren Jahrhundertcn hatte, aber sic bcdurfte äußercr Verbesserungen und innerer Renovicrungen. Da die Bischöfe im 17. Jahrhundert außcr der Stadt residierten, konnten sie nicht der Kathedrale genug Sorge widmen. Die Umwandlung in Bezug auf die Kathedrale kam mit Martin Brajković (1698-1703). Fir siedelte sich ständig in Senj an, erneurte den bcschädingten Bischofshof und crmöglichtc damit seinen seinen Nachfolgcrn in Senj zu residieren und sich ihren Tatigkeiten mehr zu widmen. 1706 renovierte Bedeković das Heiligtum, Ratkay riß das Gcwölbe und das Seittenschiff urn, und baute ein neues Schiff, das höhcr war und kein Gewolbe hatte. Fr weihte die Kirche im Jahre 1706, aber das Innere wurdc erst 1717 renoviert. Benzoni fugte das siidliche und Colić das nördliche Schiff hinzu. Colić weihte die Kathedrale wieder 1752. Der alte Turm vor der Kathedrale ist 1826 renoviert worden, und in der Nahe baute man den hentiucn, der 40.000 Kronen kostete.
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Through this study we will present the scriptural image of some examples of honest people, either in their personal lives or in relation to their peers, the church of their time, as well as state officials, in difficult political situations, personalities who have remained for posterity as models of integrity in their service in the state apparatus where for a period of time they worked. These examples taken for analysis were Deacon Stephen, Joseph, Nehemiah and Job, who did not compromise in any way, remaining models of life and ministry.
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Freedom of conscience is as basic to humanity as the right to life itself. This is not because an outside human agent grants it, but because it is an integral part of what it means to be a human being, a whole person. Without such freedom of conscience, one cannot function as integer, as a whole, or as truthful to oneself. The Hebrew Bible (the Old Testament) speaks of integrity as wholeness, and within this created reality, a man such as Job was able to exercise his freedom of conscience and cling to his integrity even in the Creator’s court of law, let alone before his well-meaning yet misguided friends. However, fallen man’s conscience needs training by revelation: in Job’s case, via direct action by God; and, after the completion of the biblical canon – as in our case - via the inspired Scriptures, so that man may be complete, enabled to act rightly.
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In this paper the author explores Jesus’ teaching regarding loving one’s enemies in his first sermon presented in Luke’s Gospel. The approach is practical, yet firmly anchored in the text and in the larger context of the sermon. The simple and straightforward conclusion is that loving one’s enemies is the sign of integrity for those belonging in the Kingdom of God, who are interested in virtues rather than their personal welfare, being freed of the usual ways of the World.
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In all modern leadership literature, integrity of leaders is an important ingredient in shaping and maintaining a free society. The level of their perceived integrity influences and shapes the Church and Society giving freedom and welfare. However, not all leadership types and styles produce or support freedom, so in this article the author will describe different leadership types, their characteristics, and their results. Based on empirical research and personal experience of the author, integrity and its level will be discussed for each leadership style presented in this article.
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