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Der vorliegende Artikel stellt ein Plädoyer für die Legitimität der Kirche und Theologie in der modernen Gesellschaft. Das Ende des 20. Jahrhunderts ist eine von dem Streit zwischen Postmoderne und Moderne gekennzeichneten Epoche. In dieser neuen Epoche erscheint ein neuer Zeitgeist, der die Werte und das klassische Modell über die „humanitas“ in Frage stellt. Damit tritt ein neues Zeitalter der Geschichte ein, das vor allem durch die Pluralität der Erfahrungsformen und der Wahrheit gekennzeichnet ist. Nun assistieren wir am Zerfall von Glauben und Wissen. Es entsteht eine starke Kluft zwischen Religion und Philosophie (beide auch als Hauptformen der Kultur verstanden); zwischen Theologie und Metaphysik (als Formen des hermeneutischen Vorgehens) und nicht zuletzt zwischen der Kirche und dem Kulturleben. Es wird nach einer missionarischen Kirche und Theologie verlangt, die sich auf die göttliche Präsenz in der Welt besinnen und sich verantwortungsvoll und aktiv im Prozess gesellschaftlicher Umwand¬lungen engagieren.
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The paper provides a brief overview of the Catholic theological education in Hungary, its organisation, divisions, and topics. A major restructuring began only in the seventies and was finalised only in the mid-nineties. It was only then that staff and student numbers, a logically structured curriculum, and the publication of Hungarian theological textbooks approached the situation in other countries. The establishment of a Catholic university was certainly a highly significant event, even if it was not accompanied by any growth in the size of the Faculty of Theology. Another important development was the foundation of the Institute of Studies for the Religious, which was the first theological institution to encourage a comprehensive study of the history of religious orders in Hungary. Large numbers of lay students now study at the metropolitan and provincial theological schools. Their similarly large presence in the postgraduate sphere has established them as the dominant new force in comparison with which the number of seminarians and religious who are involved in theological study can only drop. Hungarian higher education, the theological sphere included, is uniformly regulated. The system of financial support for theological institutions and students, however, is fragile, and student numbers show no sign of increasing any further.
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The essay focuses on the Western European debates on the role of theology and religious studies, using as reference point the trends at Radboud University (Nijmegen), and the approaches of scholars of this university (J. van der Ven, G. Essen). The growing interest in religious studies has to do with institutional differentiation and globali¬sation. In Western Christian society Christian theology no longer provides the overarching theory from which universal knowledge is described. These phenomena explain the growing interest in religious studies. Nonetheless, the simplistic view that opposes religious studies, as aiming at objectivity, to theology as partisan and subjective (R. Kloppenborg), needs to be revised. Therefore the previous models of dependence or opposition, used to describe the relationship between theology and religious studies, should be replaced by the model of complementarity. Both theology and religious studies should engage themselves in Christianity and the other religions, but each one from a different perspective. The material object of theology and religious studies is the same for both disciplines. However the formal object of theology is taken from an internal (“emic”) perspective, while religious studies take a strict external (“ethic”) perspective. Although scholarly approaches may adopt different premises, they agree in advocating that theology and religious studies are comple¬mentary.
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Kunigo Pijaus Brazausko (1905–1990) indėlis puošiant Užnemunės bažnyčias tiriamas menininko kūrybinės biografijos kontekste. Gilinamasi į menininko kūrybos ištakas, pristatomi jo pirmieji darbai, sukurti 1923–1944 m. Išaiškinta, kad daugumą darbų Užnemunės bažnyčiose P. Brazauskas atliko kaip dailininkas mėgėjas, dar prieš studijas Kauno meno mokykloje. Plačiau straipsnyje pristatytas monumentaliausias kūrinys – Pajevonio bažnyčios sienų tapyba. Tyrimai leido patikslinti tapinių sukūrimo datą, išaiškinti, jog tapinių būta ne tik bažnyčios interjere, bet ir eksterjere. Sienų tapybos darbų nėra išlikę, rasti pavieniai šaltiniai leido juos tyrinėti fragmentiškai. Tapyba analizuojama formos, turinio ir stiliaus aspektais. Priest Pijus Brazauskas’ (1905–1990) contribution to the decoration of the churches of Užnemunė region was investigated in the context of his creative biography aspects. The origins of artist’s creativeness is researched and his first works created in 1923–1944 are presented. It appears that P. Brazauskas created most of the works for Užnemunė region churches as an amateur artist before his studies at Kaunas Art School. The most monumental artist’s creation – the mural painting of Pajevonys church – is presented more thoroughly. The results of the investigation allowed specifying the date of creation and finding out that mural painting was created not only in the interior of the church, but in the exterior as well. Works of mural painting have not survived and the remaining sources allow only fragmented investigation. The painting was analysed in the aspects of form, content and style.
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Straipsnyje nagrinėjamos liaudies pamaldumo Švč. M. Marijai praktikos Lietuvoje, jų kilmė ir struktūra. Lietuvoje plačiai praktikuojamas liaudies pamaldumas Švč. M. Marijai, todėl Lietuva verta būti vadinama Marijos žeme (Terra Mariana). This article analyzes practices of folk devotion for Blessed Virgin Mary in Lithuania, their origin and structures. Research justified the hypothesis that Lithuania is worth being named the Land of Mary (Terra Mariana) given the abundance of folk devotion practices for Blessed Virgin Mary and their content.
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Šeimos mokomojo dalyko (šeimos tyrimo ir konsultavimo, šeimos filosofijos, šeimos pedagogikos) dėstymas universitete leidžia teigti, kad studentai kompetentingai apibrėžia šeimą tik prieš tai atlikę intelektines ir didaktikos reikalavimus atitinkančias užduotis. Po parengties studentų parašytos šeimos apibrėžtys liudija įvykusį teigiamą emocinį ir racionalų poslinkį: didesnė socialinio ir intelektinio kontekstų vienybė, labiau pabrėžiama sakramentinė santuoka, daugiau pasikliaujama savo mintijimu, šeimų apibrėžtys turi daugiau sandų, turtingesnė jų verbalinė raiška. Studentai – intencionalūs interpretatoriai, aukštai vertinantys vyro ir moters santuokinę darną. Šeima traktuojama kaip metafizinis fenomenas – negali būti tik vienos ir teisingiausios apibrėžties. Providing the definitions of family, students internalize the concordance found in research literature or fiction and encountered in the reality. The definitions of family presented by students confirm the final result of the research: family is seen as a metaphysical phenomenon where one most appropriate and most correct definition does not exist. Such a comparatively narrow but meaningful assignment of family studies (as in the miniature of the subject) ensures pursuance of goals to educate and develop not only professional but also universal competences.
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Straipsnyje nagrinėjama, kaip Lietuvoje buvo įgyvendinamas Tridento Susirinkimo 18 kanonas ir kaip dabar traktuojamos įgyvendinant šį kanoną atsiradusios įstaigos. The article analyzes the implementation of the 18th canon of the Council of Trent in Lithuania, as well as the contemporary notion of the institutions established according to this canon.
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Reinkarnacija, t. y. žmogaus atgimimo arba persikūnijimo idėja, gimė Rytų filosofijoje. Pastaruoju metu ši idėja vis labiau plinta Vakarų pasaulyje. Vakaruose plintanti reinkarnacijos teorija gerokai skiriasi nuo rytietiškosios ir iš esmės skiriasi nuo krikščioniškojo mokymo apie pomirtinį gyvenimą. Straipsnyje norima išryškinti skirtumus remiantis krikščioniškuoju mokymu. Reincarnation, i.e. the idea of human rebirth, originates from Eastern philosophy. Lately this idea is spreading more and more into the Western world. But the theory of reincarnation that is spreading into the West noticeably differs from the Eastern one and essentially differs from the Christian teaching about posthumous life. The article aims to reveal and highlight these differences in the perspective of the Christian teaching.
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Straipsnyje nagrinėjama senosios regulos marijonų vienuolijos (pagal aprangą vadintos „baltaisiais“) paskutinio generolo Vincento Senkaus asmenybė. Šio vienuolio vienas iš svarbiausių bruožų – viltis. Nors buvo vienintelis vienuolis formaliai uždarytame vienuolyne, jis nuolat dirbo ir tikėjosi, kad net sunkiausiomis okupacijos sąlygomis vienuolija nebus sunaikinta. Taip įvyko, kai pogrindžio sąlygomis ją slapta, tik su Apaštalų Sosto leidimu atnaujino kunigas Jurgis Matulaitis ir keli jo draugai. Vienuolijos veikla oficialiai civilinės valdžios atkurta tik 1917 metais. The article describes the personality of the last Superior General of the White Marians Fr. Vincentas Senkus, called this way because of their white habits. His main feature was hope. Being the only monk in the officially closed Order, he kept living on a hope that even under the suppressing condition of occupation, somebody or something may preserve the Order from decimation. And it happened that the Order was secretly renewed by Fr. Jurgis Matulaitis together with some of his friends with the approval of the Holy See. The Order was officially restored by civil authority in 1917.
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Straipsnyje tiriamos etinės S. Freudo psichoanalizės teorijos prielaidos. Aptariama pagrindinio Freudo psichoanalizės teorijos determinizmo principo įtaka psichoanalitinio gydymo metodikai ir psichoanalizės teorijos metodologijai. Aprašomos pagrindinės filosofinės etikos teorijos kategorijos – nulemta ir laisva valios determinacija, pristatoma I. Kanto pozicija moralės metafizikos klausimais. Pagrindiniai Freudo etikos teiginiai vertinami klasikinio moralinio diskurso kontekste. Ethical assumptions of S. Freud’s theory of psychoanalysis are investigated in the article. Influence of determinism, which is the main principle of Freud’s psychoanalysis, on the technique of psychoanalytic therapy and the methodology of his theory is discussed. Basic categories of philosophical ethics – conditioned and free determination of will – are described; Kant’s position in discussion of moral metaphysics is presented. Major claims of Freud’s ethics are evaluated in the perspective of classical moral discourse.
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Pranešimas skaitytas tarptautinėje mokslinėje konferencijoje „Evangelizacija šiandienos pasaulyje: ištakos, iššūkiai, perspektyvos“
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Leonardo Gutausko romanuose „Laiškai iš Viešvilės“ ir „Plunksnos“ asmens kūrybinė, pasaulėžiūros ir tikėjimo laisvė iškyla kaip viena esminių būties sąlygų – egzistencialijų. Sovietinio režimo laiku oficialioji kultūra asmenybės vientisumą lemiančią savivoką ignoravo versdama atsisakyti vertybinių nuostatų, prisitaikyti ir paklusti. Straipsnyje romanų herojų vidinės persikėlimo kelionės laike ir mirties kaip transfigūracijos į žemesniuosius (augalų, kraštovaizdžio) Tėvynės pavidalus pasirinkimas siejami su šia dvilype egzistencija. Daroma prielaida, kad fizinio ir metafizinio planų sukeitimas, ryški Tėvynės sakralizacijos linkmė Gutausko romanuose ir ypač poezijoje yra nulemti žmogiškosios erdvės entropijos totalitarinėje sistemoje ir ilgalaikių sovietinių represijų padarinių. Analizuojami Gutausko poezijoje ir romanuose sutampantys krikščioniškąją savivoką liudijantys vaizdiniai, vilties ir išganymo teologemos aksiologinę romanų problematiką įtraukia ir į teologinių svarstymų akiratį. In Leonardas Gutauskas’ novels “Laiškai iš Viešvilės” (“Letters form Viešvilė”) and “Plunksnos” (“The feathers”) personal freedom for creativity, mindset and belief arise as one of the most important conditions for an existence – existentialias. Personal world outlook and faith as a manifestation of individual liberty during the period of Soviet regime was ignored by the official culture, and the integrity of human self-identification was neglected in order to compel one to renounce his axiological attitude, to obey and to adapt. In the article the inner novel characters’ transmigrations in time and the choice of their death as transfigurations to lower forms of the homeland (plants, landscapes) are linked with this double-faced existence. A presupposition is made that the reshuffle of physical and metaphysical plans and the sacralisation of the homeland in Gutauskas’ novels by and especially in his poetry are determined by the entropy of human space in the totalitarian system and the long lasting consequences of soviet repressions. Christian world-outlook representing images, analysed in Gutauskas’ creative works, coinciding theologems of hope and redemption incorporates the axiological problematic of the novels to the horizon of theological considerations.
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Paulus hat in seinen älteren Briefen noch keine eigenständige Ekklesiologie entwickelt. Das geschieht erst in zwei der vier Gefangenschaftsbriefe, im Kolosser- und im Epheserbrief. Es ging dem Völkerapostel zunächst darum, Gemeinde zu bauen und viele Menschen für Christus zu gewinnen, woraus sich dann langsam eine Ekklesiologie ergab. In den späteren Briefen (Kol und Eph) wird tatsächlich eine Ekklesiologie entfaltet, die Gemeinde oder Kirche ist der Leib Christi, dessen Haupt im Himmel Christus ist. Sie ist gleichzeitig ein Bau auf dem Fundament der urchristlichen Apostel und Propheten, wo Christus der Schlußstein ist, der alles zusammenhält und in dem sich alle Christen als lebendige Steine einbauen. Die Einheit der Gemeinde ist kein Problem mehr. In den Pastoralbriefen ist die Einheit der Gemeinde durch die Gemeindeämter und die "gesunde Lehre" garantiert.
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The relationship between the two testaments is often defined using the type-antitype binom, a definition that may introduce a dichotomy which is dangerous for Christian understanding and life, a dichotomy which may push to antinomy, antithesis and tension. Or, the Scriptures are not a book of antinomies, antitheses and tensions, even if it claims you to the world of perfection energies through all which it has. The Scriptures are an organic whole, and that is due only to the uniqueness of the Whole from which it grows away in a dynamic verb, a dynamism reflecting His everlastingness. If we want to step out of the common expressions of the discourse launched by the religions morphologies, out of the sphere of the type-antitype binom, we must introduce in the discourse, in its primary morpho-logosical forms, the binom enounced above. And that’s why. In the discourse of religions morphologies, the movement is consumed in the direction of history’s vector (as a sum of persons, acts and events), changing the normal direction of the new. That which is in fact new, the primitive creation, becomes arche – old, and that which is new, as a gift of God, recapitulative of the illo tempore, becomes the only new, i.e. the type. Or, the authentic movement is the one which makes the history vector become transcendent, i.e. the type created as a dynamic reality grows always synergistically to the ante-type, to its eternal paradigm. The profound mutation of the ecclesiologic pre-figurative discourse is realized in Jesus Christ, the One who recapitulates in Himself in a restorative way the whole creation and offers it the possibility to be circumscribed in His ecclesial thelos by the grace of His Cross. Hosea had seen this and that’s why he never talked about the temple or Jerusalem as the center, but he talked about the Jerusalem of our heart in which we, in an ascetic way, even those from the conjugal union, are opened to the restoration as living limbs of Christ’s mystical body. That is why we must say to our time that through the human person he must develop into an ecclesial time, a time of salvation. We must walk through the Creation as through the Church of God’s Glorification.
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The Deuteropauline character of the Pastorals, widely sustained by both Protestant and Catholic scholars, has significant consequences for the ecumenical dialogue concerning ministry and apostolic succession. The terms evpisko,poj and presbute,roj are at the origin two equivalent offices, steming from different ecclesial millieus. The Pastorals express the tendency to harmonise the Hellenistic organisatoric model (evpisko,poi kai. diako,noi) with the Judeo-Christian presbyteral type of church leading, tendency that can be also seen in Acts 20:17,28. The Pastorals do not state a hierarchic differentiation that would point to a monarchic episcopate. Yet we might see a certain institutionalisation and personalisation, indicated by the singular episkopos, which, corroborated with the analogy with the head of the family suggests a specific responsibility. The Pastorals suggest that Paul himself has appointed the responsibles of the communities. Yet this is not a historical fact, if we consider the pseudoepigraphic character of the Pastorals. This assertion is meant to legitimise the new generation of church leaders as authentic depositaries of the Pauline heritage. The fictive character of Timothy and Titus’ ordination by Paul does not deny the importance of the ministerial continuity. On the contrary it proves that at the end of the first century the Christian church highly values fidelity to apostolic teaching, and considers this fidelity as being guaranteed precisely by the continuity of those having a special pastoral responsibility. The Pastorals connect the transmission of this responsibility with the rite of the imposition of hands. The improbability of Timothy and Titus’ immediate ordination by the apostle himself, together with the equivalent meaning of episkopos and presbyteros, shows that the theological argumentation in favour of the apostolic succession prevails over the historical evidence. This fact invites Catholic and Orthodox theology to a more nuanced evaluation of the ministry of those churches that have not kept the episcopal succession. But we also have to say that the episcopal structure, through its history and its importance for the transmission of Christian teaching, in fidelity to the apostolic tradition, cannot be considered a mere arbitrary construct without actual meaning. Yet precisely the fact that the formation and evolution of ministries is a historical process and an answer to specific pastoral demands draws the attention to the openness of ministry, required in front of pastoral challenges.
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New Testament does not contain a clear definition of the church, but only different descriptions of it. Therefore, concerning the theology about the church, or New Testament ecclesiology, we may affirm that it did not develop from an abstract concept, or from a special notion, but from a living experience of the Christians of the apostolic century, with Christ, and which expressed a certain state they were in compared with the life of the divine-human Person of Christ. From this point of view, we can say that the New Testament ecclesiology express the Christian experience with Christ and nothing more. Therefore, the ecclesiological terms, which New Testament contains, are given from this experience of Christian life and not the other way around. So, in order to analyze the New Testament ecclesiology, in an effort of defining the being and the unity of the church, we have to start not from the ecclesiological notions, because New Testament does not offer a definition of the church, but from the living experience in Christ of the Christians of the apostolic century.
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Theosis means the transformation of being into true personhood in the person of Christ.The ecclesial existence of man, his hypostasization in a Eucharistic manner, thus constitutes a pledge of the final victory of man over death. This victory will be a victory of the person, and consequently a victory of man in his hypostatic union with God, that is, a victory of Christ as the man of patristic Ecclesiology. The ontology of personhood and communion which emerges from the understanding of the eucharist as a communion event in the Body of Christ forms the basis for the understanding of the God-world relation, and more importantly, the patristic notion of energies. In this context, theosis is trinitarian through unity in the hypostasis of Christ.
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