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The article shows the foundation and the downfall of the diocese to Wigry, that existed from 1800 to 1818. After the third partition of Poland in 1795 the Prussian monarchy has decided to erect a new diocese in the province New East Prussia (with the capital in Białystok). There the pope Pius VI has created the new exempt diocese called Wigry. The author on the basis of the then canon law, the general state laws for the Prussian States and the documents from the secret-archive of Berlin describes the influence of the political power on the Holy See’s decisions by the apostolic constitution Saepe factum est. In 2014 the pope Francis has created the titular-see of Wigry, currently in Poland.
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The land of the former Uniate Deanery of Tyszowce was distinguished by diverse ethnic and religious characteristics. One of the striking aspects was everyday interactions and coexistence of the dwellers of this land who professed either Catholicism in the Latin rite or Eastern Christianity (Eastern Orthodox, then Greek Catholicism). The purpose of this article is to bring its readers closer to the history of one of several dozen of Uniate parishes in the Deanery of Tyszowce, i.e. local Greek Catholic community in the village of Wakijow.
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L’articolo costituisce uno studio sulla relazione di S. Teresa di Gesù con la sua opera: il Carmelo Scalzo. Alla luce della dottrina cattolica sui fondatori degli istituti religiosi si cerca una risposta alla domanda se Santa Teresa d’Ávila sia riformatrice del vecchio Ordine Carmelitano o fondatrice di una realtà nuova.
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L’articolo ha per scopo di gettare uno sguardo complessivo su ciò che Sant’Alfonso Maria de’Liguori scrive sulla povertà cristiana. Questo insegnamento può essere ben compreso solo nel contesto più ampio della perfezione cristiana. Per il Dottore della Chiesa è chiarissimo che l’aspirazione ultima del discepolo di Cristo non è la povertà, un vuoto assoluto, ma la vera ricchezza dei doni soprannaturali, l’amore perfetto di Dio e del prossimo.
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The article proposes a new understanding of the most famous Russian ode (and the most famous work of the 18th century in Russia). Given the structural peculiarities of the text, its constructive unity, as well as some insufficiently studied nuances of the author’s (and publishers’) orthography and punctuation, our work reconsiders the interpretations of the ode “God” established in the literature study, according to which the semantic core of the work is the relation between the faith and the science (the Enlightenment). According to the understanding we propose, one may consider that the semantic dominant is the complex and dramatic relations between “You” of God and “I” of a man that change from verse to verse. While the rhetorical and logical ending of the work is the tenth verse with its Easter finale counterbalancing and harmonizing both the self-deprecation and the exorbitant exaltation of the human “I” in the verse IX, which has as a result the statement “I — (am) God!”, the true literary ending is the tender emotion in the last, the eleventh, verse, which has a super-logical and super-rhetorical tone. The gift of tears, appearing in the last verse, is both one of the most important characteristics of Derzhavin’s poetics and one of the manifestations of the Orthodox spiritual tradition.
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The article considers an artistic detail as the most important structure-forming element of the poetics of one of the early literary works of P. I. Melnikov-Pechersky by the example of his story “Grisha” (1861). The fact that the basic principles of literary creativity of Melnikov-Pechersky were developed under the influence of his long-term office activity connected with studying of Old Belief and its history, and substantially under the influence of V. Dahl, is noted in the article. Certain examples from the story show that the artistic detail in the text of Melnikov-Pechersky based on authentic Old Belief materials has a special substantial meaning and carries a semantic distinguishing function. The author of article emphasises the priority of cultural and household details in Melnikov-Pechersky’s story. The article demonstrates that lack of the detailed, enlarged descriptions of Old Belief life is compensated in the story by precisely chosen artistic details giving an idea of the subject (phenomenon or image) in general. Moreover, it is remarkable for Melnikov-Pechersky's story that the clear characteristic of the whole (subject, phenomenon or image) gives a chance to restore, taking into consideration the knowledge we have, lots of details of the described subject.
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The actual etymology of a peculiar man’s name, found in a late antique nomen omen tale, has been elusive. Quite possibly, the name was invented for the character in the tale, in order to enable a homiletic explanation illustrating nomen omen. It is also possible however that in the broader region, some onomastic item existed which, being somewhat similar, may make it more credible for a tale to claim that a man bearing that name had existed. The dishonest innkeeper Kidor from a Talmudic story had a name that, sounding like negative wording from 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; a Hebrew etymology is not ruled out. We point out Greek wordplay unlikely not to be detected in the Roman East. In the present Part Two, we continue the etymological discussion of the anthroponomastic item, consider Arabic data from late antiquity, and then focus on a particular Arabic onomastic item that in recent centuries has been culturally loaded across religious denominations, and in the history of religious ideas is likely to continue pre-Islamic lore from the Near East, including some lore that was blended with Hellenistic culture. Whereas we do not identify that name with the onomastic item under consideration with certainty, for the sake of completeness we had to sift through the data, and we have come up with one possibility of identification which may, just may have warranted the claim in the tale that a character was bearing the particular name. It may have made it more “credible”, even though in the economy of the tale, the homiletic explanation of the name was sufficient for it being used in the first place.
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The article aims at a synthetic presentation of native, late tribal art in the period of the Christianization of Poland. Material manifestations of the culture in question are investigated by a number of disciplines, in particular archelogy, art history and history. However, a proper evaluation of the phenomenon discussed in the paper has not been accomplished in Polish art history yet. My presentation of late tribal art in the period of the Christianization of Poland considers mainly the phenomena which appear most interesting to the art historian: figural representations (monumental images as well as small format art), and cult buildings. Those objects had a particular signifi cance to late heathen communities and they may be categorized according to the criteria used by art history (such as the style, the type, the convention or representation). My analysis of the preserved fi gural art monuments (and of those we know only from the descriptions provided by medieval chroniclers) points to the existence of a range of culturally varied areas within the Polish territory, namely: the middle area (including the Wielkopolska region), the southern part (the Silesia and the Małopolska), as well as the northern region (the Pomerania and the ethnically distinct Prussia). There is a scarce number of monuments preserved in Wielkopolska (among them large ones, such as the so called ‘head from Jankowo,’ the two statues from Powiercie near Koło, and the ‘head from Dąbrówka’ found in the area bordering with the Małopolska, as well as manifestations of small format art, e.g. the ‘goatie’ from Lednogóra). All those objects exhibit the formal qualities characteristic of medieval sculpture. However, neither polycephal images (popular in the Slavonic territories) nor remains of cult buildings were found in that area. The southern part of the Polish territory in turn is characterized by the absence of monumental images (I believe the group of monuments from around Ślęża should be placed earlier than early middle ages). A number of bas-reliefs, specifi cally of zoomorphic character, were preserved there though. Neither in Great Moravia nor in the Czech territory (with the exception of Ploveč) were monumental statues erected. It might have been the close relations with those states that resulted in the absence of such statues also from southern Poland. Pagan monumental cult sculpture might have appeared only later, during the pagan revolt of the 1030’s, when a pagan temple was erected in Wrocław (Vratislavia). Most figural images and cult buildings were found in the northern region. They manifested an immense diversity and included, among others, the statue from Łubowo, the plate from Słupsk, and the stone from Leźno, as well as numerous instances of small (also polycephal) objects, and a distinct phenomenon: a big group of Prussian fi gures, inaccurately called ‘stone babas.’ Unlike in the Wielkopolska region, all those objects exhibit a high degree of schematization. They were created in the latest period and, together with the richly decorated wooden temples (we know from the descriptions provided by medieval chroniclers) where statues of pagan deities were worshipped, they combined the tradition of primeval ‘sign’ art characteristic of those territories with the effective cult ‘setting’ inspired by Christian art.
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The present paper is inspired by Sławomir Kapralski’s article “Silence, Memory, Identity: The Phantasm of a ‘Gypsy’ and the Ambivalence of Modernity” (Ethos 29, no. 1 (2016): 185-202). While sharing Kapralski’s concern about the lot of the Roma, a national community present in Europe from time immemorial, the author questions Kapralski’s diagnosis of the actual political situation of the Roma. The object of the polemic is Kapralski’s arguments concerning the permanence of the memory of the Roma, the role of history as the teacher of life (which successfully competes with the Roma’s tradition—romanipen) and, last but not least, the capability (and willingness) of the Roma to participate, together with other nations, in the debate on their common future. The objective of the article is to demonstrate that the way the Roma conceive of their history is only apparently similar to that of other collectivities. While the Roma’s social memory preserves a similar permanence, they prove incapable of transforming this memory into a memory of culture. As a result, instead of drawing conclusions from their experience, the Roma tend to let this experience fade into oblivion. Their participation in the historiographic discourse largely follows similar lines. While it is the case that the history of the Roma is (symbolically) appropriated or annulled by their political environment, the responsibility for this state of affairs lies solely with the Roma themselves. Those who are absent are always in the wrong.
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After the Second World War in Poland was established communist regime. Polish Catholic Church has found in a difficult situation, because official ideology of state became atheistic Marxism‑Leninism. Formal principles of separation between state and Church, freedom of conscience and religion became a facade hiding the atheistic program of regime and its will of rooting out of religion and Church from society. It was already in September 1945 government revoked of the Concordat of 1925. Ruling communists have tried to defeat the Catholic Church one way or another, among them was Trojan Horse method through movement of so‑called “patriotic priests” that have approved the existing regime. On 25 September 1953 was arrested Primate Cardinal Stefan Wyszyński (in seclusion until October 1956). It might be introduction to the general crackdown on Church. After 1956 as a result of destalinisation and political thaw was improved situation of the Catholic Church in Poland. The election of Cracow Cardinal Karol Wojtyła as Pope (assumed name John Paul II) of 16 October 1978 increased the already powerful influence of the Church and his pilgrimages in Poland next years emphasized the historic links between Catholicism and the Polish nation, strengthening a conviction that communism is strange phenomenon in the country.
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The metaphor of the face is the central and simultaneously the most problematic concept of the philosophy of dialogue. Any attempt at cognitively ‘grasping’ the face of the Other involves numerous tensions which may be conveyed in a series of opposites such as: literality—metaphoricity, experience—encounter, concreteness—generality, and question—answer. The face cannot be reduced to either of the opposing poles, and it must be inevitably placed in-between them. Still the ‘in-between’ situation of the face is not tantamount to inertia since it causes a continuous dynamism responsible for the fact that the metaphor of the face is always ambiguous and imprecise. On the one hand, the problem of ‘grasping’ the face may be seen as evidence pointing to a weakness in human thinking. Yet on the other hand, the indeterminateness of the face might reflect the only way to think the ‘Other’ as actually other, continuously evading philosophical categorization.
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Paweł PIJAS – Prawo – sprzeciw – sumienie (Konferencja „Klauzula sumienia w kontekście etyk zawodowych”, KUL, Lublin, 5-6 XI 2015) /// Sylwia SURDYKOWSKA – „Reorientacje” (Cykl spotkań upowszechniających wiedzę o świecie Azji i Afryki, Wydział Orientalistyczny Uniwersytetu Warszawskiego–barStudio przy Teatrze Studio, Warszawa) /// Zuzanna B. GĄDZIK – Ochrona życia – nowe wyzwania (Międzynarodowa konferencja naukowa „Wartość życia. O współczesnych kontekstach czytania encykliki św. Jana Pawła II Evangelium vitae w dwudziestą rocznicę jej ogłoszenia”, KUL, Lublin, 27 XI 2015)
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The article provides description of the Old Believers’ linguistic identity. We have chosena person – a member of the Masurian Old Believers’ bespopovtsy community from Galkovo.In a study of verbal-semantic level of linguistic identity we found lexical dialects, whichare typical for Masurian Old Believers, but we also noticed the genre aspect of her speech,motivational parameter and sphere of values which is one of the aspects of an Old Believers’linguistic identity.
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In independent Ukraine influence of the Greek Catholic Church will grow all the time. With the abolition of the former boundaries between Western and Central and Eastern Ukraine, the Greek Orthodox Church could engage with the peaceful pastoral work throughout the country, and thus, hit with ethics and Catholic dogmato more Christians, going beyond the “traditional” area of the former Greek Catholics in Eastern Galicia. Latin patterns of social life, brought to Ukraine by the Greek Orthodox Church and still propagated by the clergy, will continue to be developed for the benefit of the community of the faithful and a culture of political, social, and spiritual Ukrainian nation.
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This study aims at determining the projection of the norms of Jus ad Bellum and Jus in Bello, which cover principles of war in the context of international law, in the Old Testament. Thus, on the one hand, it is tried to specify the understanding regarding war in Judaism, and on the other hand, to foresee the applicability capacity and limits of this understanding in Israel’s security policy. Because the declaration of the State of Israel as Jewish state constructs a strong ground for politicians who want to convert the religious commandments into security policy and for public sectors who require security policies to be in line with these commandments, the infrastructure formed by the religious tenets for the legitimacy of war and the way of its execution comes into prominence. The goal of this study is not to explain Israeli security policy through this spiritual basis, but to constitute an analysis parameter that can be utilized along with other expositive parameters by drawing attention to the conceptual framework manifested by the Old Testament.
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This article is dedicated to the concepts research in the context of a text space. The proposed method shows the means of explication of deep textual meanings, which were formed by the Testament’s sphere of concepts.
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