Unity of the Church in the Pauline Times

Author(s): Ulrich Luz / Language(s): English Issue: 1/2004

"Unity of Church" in Pauline times is best understood as a continuing process towards communion. Its given real basis is Jesus Christ and the relation of the church to Israel the people of God. The basis is interpreted very differently and functions in the same time a power effective for unity and a source of dissensus. The first section analyzes this process for unity in the struggles butween Paul, the "pillars" and the radical Jewish Christians. The thesis is that all three contrahents, Paul, James the brother of Jesus and the radical Jewish Christians, are engaged for the unity of the church in their way. The second section analyzes the "instruments of unity" through which Christ is at work in the Pauline churches. Emerging ecclesiological concepts, such as "people of God" and "body of Christ", are secondary to the experiences of communion in history and mirror them.

The ecclesiology of Paul’s letters

Author(s): Lészai Lehel / Language(s): English Issue: 1/2004

God established the church, God called them out from the crowd that became alienated from Him. God has chosen Israel from the multitude of nations after the creation and Babel, although Israel was smaller than all the nations but God loved Israel and through them wanted to approach the other nations, too. Jesus compared the church to the building (temple), to the field, to the body and its members to the salt and light. He affirmed many times that His kingdom is not of this world and promised to His disciples the Comforter. The church is more an organism than an organization. A part of the church in Jerusalem flee from the growing prosecution and take with them the gospel, thus the Word of God is spread more and more to the end of earth. Jesus, the head of the church takes care of the first congregation, He strengthens, nourishes, encourages it and advises, stimulates, comforts it with His Holy Spirit. The church continues Christ’s work according to His command therefore it can be ascertained that the salvation-history is continued by the church on the earth. The purpose of the church is to struggle against the visible inimical powers and against all those forces that have untied their bonds to the kingdom of Christ. The body is still not complete; it has to grow. The growth is given by God and assisted by the Holy Spirit who holds together the body but all these have to happen in human beings. The first task of the church is the preaching of the gospel. The church has to strengthen its members in faith through the preaching, through the baptism and through the Lord’s Supper, in which it becomes clearly visible the character of Christ’s body. The church is corpus mixtum, the wheat and the weeds are growing together in it until the judgement day.

Das Bild der Kirche im Ersten Thessalonicherbrief

Author(s): Zsolt GERÉB / Language(s): German Issue: 1/2004

Der erste Thessalonicherbrief gehört zu den ältesten Schriften der christlichen Literatur. Er ist auch der erste Bestandteil des Corpus Paulinum. Trotz seiner Kürze war er immer sowohl von den östlichen, als auch von den westlichen Kirchen der ersten Jahrhunderte als kononisch anerkannt. Sein Wert besteht nicht nur darin, dass er betreffend der Konstituierung der ersten hellenistischen Gemeinden wichtige historische Informationen liefert, sondern auch darin, dass er viele theologische Elemente der Gedankenwelt des Apostels Paulus enthält. Wenn wir über eine Evolution seines theologischen Denkens sprechen können, es ist uns eine spannende Aufgabe, solcher Aussagen des Briefes nachzugehen, wo er missiologische, moralische, eschatologische und ekklesiologische Fragen behandelt. In diesem Aufsatz möchten wir unsere Aufmerksammkeit an solche Briefteile wenden, wo historisch gesprochen der frühere Paulus seinen Lesern seine Vision über das Wesen der Kirche entwirft. Da dieses Bild noch keine systematisch aufgebaute Ekklesiologie ist, müssen wir analytisch vorgehen und solche Texte, Begriffe, Wendungen untersuchen, die direkt oder indirekt auf den Kirchenbegriff des Apostels hinweisen. Erst wenn wir diese Bausteine gesammelt haben, können wir die Konturen seines Kirchenbildes entwerfenZusammenfassend können wir feststellen, dass in der Vision von Apostel Paulus jeder Gläubige eine wichtige Rolle im Gemeindeaufbau spielt. Sie sind alle Mitarbeiter Gottes und des Herren in seiner Bauarbeit. Alle, die durch die Taufe in die Herrschaftsbereich Christi hineigebaut sind, sollen mit Hilfe des Heiligen Geistes die Gemeinschaft der Gemeinde stärken. Die Gemeindemitglieder können ihre Aufgabe erfüllen, weil sie alle in Lebensgemeinschaft mit dem Erhöhten Herrn sind. Dieser Gedanke ist in unserem Brief durch die Formel sun kuriw (bei dem Herrn sein) (1Thess 4, 18) ausgedrückt. Das ist eine Gemeinschaft, die nicht nur präsentische, sondern eschatologiesche Dimensionen enthält. Die paulinische Ekklesiologie ist also von der Christologie begreifbar. Paulus entwirft im ersten Thessalonicher Brief keine Lehre von der Kirche, aber die Bestandteile einer Ekklesiologie sind vorhanden. Sie zeigen schon die Konturen einer ausgearbeiteten Gemeindetheologie, die wir vor allem aus dem ersten Korinther Brief kennen.

The Sense and Value of Life in the Christian and Judaic thinking

Author(s): Petre Semen / Language(s): English Issue: 1/2004

Man’s living breath differs from the one of the other creatures through the love for his Creator, the reason which makes him similar to God, the will to serve Him and his meaning to rule over the earth. Man recognizes he is created by God and this idea is to be found in the psalms: For it was You who formed my inward parts; you knit me together in my mother’s womb. I praise you for I am fearfully and wonderfully made (Ps. 139,13). Thus, if God created us, we are His for ever and ever, as Isaiah also says: But now thus says the Lord, He who created you, O Jacob, He who formed you, O Israel: Do not fear for I have redeemed you; I have called you by My name, you are Mine… For I am the Lord your God, the Holy One of Israel, your Savior… Because you are precious in My sight, and honored and I love you… everyone who is called by my name, whom I created for My glory, whom I formed and made. (Isaiah 43,1,3,4,7). The meaning and the condition of man’s life is to keep with all that it takes, the bond with his Creator Parent as See now that I, even I, am he; there is no god beside me. I kill and I make alive; I wound and I heal; and no one can deliver from my hand. (Deuteronomy 32,39). Only God has all the power as The Lord kills and brings to life; He brings down to Sheol and raises up (I Samuel 2,6). In other words, God, through his Ghost animates and organizes the material and in the same time imposes the laws which preserve life, perpetuate it or even bring it to perfection. As Psalm 103 also mentions it, the Holly Ghost is source of all life here on earth.

Dealing with tensions in the Early Church: the example of Acts 6:1-7

Author(s): Péter Balla / Language(s): English Issue: 1/2004

Ecclesiology has to include every aspect of the life of the church; thus it has to discuss also the way tension is dealt with in the church. Acts 6:1-7 can be studied from this perspective. This paper is based on the thesis of Martin Hengel that the Hellenists in the passage are Christians of Jewish origin whose main language was Greek. Acts 6 is not seen as a pointer to two separated – or even opposing – groups in early Christianity. Gerd Theissen’s thesis is presented that the seven men in Acts 6 are elected as local leaders for the Jerusalem church. On the basis of these works and some further commentaries, five points are advanced that we can learn for our ecclesiology from the example of the first Christians: 1. Luke does not paint an ideal picture: he narrates that there were tensions in the early church. In this case, it was the growth of the early congregation that led to this tension: some people were neglected. 2. The early church wanted to care for one another, so when they failed to do so, they did not push aside this problem but they dealt with it in the fellowship of the congregation. 3. The Twelve played a leading role, but they gave freedom for the others as well. 4. There were three main elements of appointing ministers: the leaders should be led by the Spirit of God; other people should bear good testimony about them; wisdom is needed even in the matters of food distribution. 5. The problem of the widows was not solved on the surface level, but on a higher level: the structure of the congregation was clarified. To sum up, Acts 6,1-7 is not about enmity and contradiction in the early church; rather, it is a good example how to solve tensions.

Did Goliath have an eyesight defect or not?

Author(s): Vladimir Peterca / Language(s): English Issue: 1/2004

Young David before the mighty Goliath represents one of the most interesting and fascinating pages that has deeply preoccupied the people of the Bible. This impressive story, apart from the historical fact purified of all its mythological elements, has a charm of its own, preserving the pattern common to all biblical narratives: God chooses the young and the helpless to manifest his glory and fullfil his plans. We can say that the whole biblical narrative about David and Goliath is set at the border between history and legend. David’s skillfullness constitutes the unexpected element of this biblical page. Goliath, fully armed, had no time for self-defence. David’s blow was fatal and uncommonly efficient. He had come to fight “in the name of the Lord” (1 Sam 17,45), while Goliath was destroyed by his own boastfullness, by the vanity and conceit with which he had constantly regarded the God of Israel. The biblical narrative underlines the dramatical manner of the Philistine domination. There was no hope left for Israel. The whole biblical material is the result of juxtaposing two different textual traditions, difficult in themselves to distinguish. This becomes obvious even from the fact that David is presented consequently as the young shepherd feeding his father’s sheep, and then in the service of King Saul at his court. From the very beginning, we expect an unfair struggle between the two. This was meant to put an end to the war between the two armies and settle the victory. All this is referred to in verses 40 – 54, which describe the simple but efficient weapons that David was possessing: - a shepherd’s staff; - five smooth stones from the stream; - a shepherd’s bag on his shoulders; - a catapult in his hand. This was David’s armour with which, up to that moment he had hunted the lions and bears which happened to attack his sheep. These were the weapons with which he intended now to face the Philistine. Goliath on the contrary armed to his teeth was looking forward to fighting with young David. And this was exactly what David was relying on. He knew that Goliath had certain problems with his eyesight. An article issued several years ago in the well-known West-German newspaper “Frankfurter Allgemeine Zeitung” was informing its readers about the way in which David managed to defeat Goliath. This should not surprise anyone, because the ancient Greek mythology contained similar giants, named Cyclops (in Greek: kukloy), who had only one eye usually set in the centre of their forehead. Therefore, young David would have rapidly defeated Goliath, leaving no uncertainties about his victory (cf. 1Sam 17,1 – 58). Young David would have known this failing of Goliath’s and consequently attacked him directly. Thus, we can explain the quick victory of David’s, who in spite of being armed only with a catapult and several river pebbles managed to defeat the mighty Goliath.

Chiasmus in the Gospel of John

Author(s): John Breck / Language(s): English Issue: 1/2004

In recent years, scholars have rediscovered the importance of a “chiastic” analysis of biblical and other literature. P.F. Ellis and J. Gerhard have shown that the entire Gospel of John is structured according to an A:B:C:B’:A’ chiasm or pattern of concentric parallelism. The conceptual center or focus of the Gospel is chapter 6, which comprises a triptych, whose central panel is 6:16-21, the Walking on the Water that constitutes a New Exodus. Chiastic analysis of biblical texts serves multiple purposes. In the case of the Fourth Gospel, it demonstrates the integrity of the received text (over against various theories of displacement and interpolation); it explains certain “aporeiai” that have long troubled scholars; and it enables the reader to discern the “literal sense” of the Gospel, the meaning intended by the biblical author, in this case, eucharistic participation in Jesus’ flesh and blood as a means to eternal life.

Sjećanje na J otama

Author(s): Ivan Sivrić / Language(s): Croatian Issue: 77-78/2014

Jerubaal (onaj koji je srušio žrtvenik boga Baala) ili Gideon, oslobodio je I zraelce od Midjanaca i vladao je četrdeset godina, do svoje smrti. Njegova inoča koja je živjela u Šekemu rodila mu je sina Abimeleka. Poslije Jerubaalove smrti vladalo je 70 njegovih sinova, a Abimelek, uz pomoć rodbine svoje majke, unajmi klatež i pustolove te pobi svu svoju braću na jednom kamenu. Jotam, jedini koji je od sedamdesetoro braće preživio pokolj, jer se bio sakrio, ispjevao je Basnu kad je čuo da su šekemski građani postavili Abimeleka za kralja.

Prelatas Konstantinas Olšauskas: visuomenės veikėjo tragedija

Author(s): Vida Kniūraitė / Language(s): Lithuanian Issue: 49/2014

Review / recenzija

Religious and intercultural influence on Mozarabic capitals in the Saint-Pierre Abbey Church cloister, Moissac (1100)

Author(s): Hee Sook Lee-Niinioja / Language(s): English Issue: 49/2014

As a leading example of French Romanesque art and the oldest surviving one, 46 of the 76 cloister capitals at the Abbey Church in Moissac (1100) illustrate themes from the scriptures or the lives of saints, and the remained 30 display floral images, mainly acanthus – natural or conventionalized. Five capitals are to bear a Mozarabic acanthus style. Acanthus is a Mediterranean plant whose hidden meaning was immortality and pain/sin/punishment in Christianity. It decorated on Corinthian capitals as a supporting motif in ornamentation during the Middle Age, while it became the Islamic arabesque, symbolising “infinity” due to its never-ending feature. Mozarabiškąjį meną kūrė krikščionys Pirėnų pusiasalyje, kai jį 711 m. užkariavo musulmonai. Šis menas sieja dvi tradicijas – krikščioniškąjį turinį ir islamiškajam stiliui būdingus dekoratyvinius elementus bei formas. Dėl mozarabų emigracijos į šiaurę islamo įtaka architektūroje per Santjago de Kompostelos piligriminius kelius plito tolyn į Europą. Santjago de Kompostelos piligriminiai keliai turėjo didelę reikšmę religiniams ir kultūriniams mainams vėlyvaisiais viduramžiais. Akantas – Viduržemio jūros regiono augalas dygliuotais lapais. Jo stilizuotu atvaizdu korintiniai kapiteliai buvo dekoruojami nuo graikų-romėnų laikų. Nors pirmieji akanto atvaizdai graikų monumentaliajame mene, dažniausiai ant laidojimo urnų, įtvirtino akantą kaip mirties ir gedulo simbolį, bet jo ornamentinės savybės arabeskos forma ilgai išliko populiarios net ir islamo kultūroje. Romaninio stiliaus statiniuose ypač svarbios struktūrinės kolonos dėl iškaltų raižinių, kuriuos Bažnyčia naudojo ugdydama gausią, bet daugiausia neraštingą liaudį. Puikiausias to pavyzdys – Prancūzijoje, Muasake, netoli piligriminių kelių, esanti Šv. Petro abatijos bažnyčia. Šv. Petro abatijos bažnyčioje išlikę seniausi romaniniai kapiteliai (1100 m.). 46 iš 76 kapitelių atspindi biblinius ar šventųjų gyvenimo siužetus. Kiti 30 kapitelių dekoruoti gėlių motyvais. Penki mozarabiško stiliaus akantai panašūs į aptinkamus gretimose bažnyčiose. Kaip žinoma iš istorijos, Muasako skulptūros turėjo įtakos kitoms bažnyčioms, tai lėmė Prancūzijos ir Ispanijos meno glaudžius ryšius. Romaninių kapitelių kūrimą netiesiogiai veikė ir įvairūs kontaktai: vedybiniai ryšiai, vizitai, vertimai ir kt. Palyginus penkis mozarabiškus kapitelius Muasake su kapiteliais kituose statiniuose netoli piligriminių kelių, nustatyta, kad šie kapiteliai buvo sukurti kūrybingų vietinių skulptorių, kuriuos įkvėpė mozarabai ir islamiškosios arabeskos. Be to, akantas atlieka ne tik simbolinę, bet ir estetinę funkciją. Šie faktai rodo, kad vėlyvaisiais viduramžiais ties piligrimų keliais esančių šventyklų architektūrą veikė glaudūs religiniai ir kultūriniai kontaktai. Ši religijų bendrystė ir šiandienos konfliktuojančioje visuomenėje galėtų paskatinti dialogą tarp įvairių požiūrių ir įsitikinimų.

Transfigūracijos proceso samprata krikščioniškos kilmės netradicinių religinių bendrijų doktrinose

Author(s): Dainius Sobeckis / Language(s): Lithuanian Issue: 49/2014

Straipsnyje analizuojama, kaip Lietuvoje XXI a. pradžioje egzistuojančios krikščioniškos kilmės netradicinės bendrijos supranta transfigūracijos procesą. Transfigūracijos esmė yra žemės perkeitimas, apie ką savo filosofijoje yra kalbėję A. Maceina ir P. Tillichas. Pristatoma pastarųjų autorių transfigūracijos samprata ir Kristaus perkeitimo koncepcija Naujajame Testamente. Transfigūracijos procesas, arba, kitaip sakant, perkeitimas, susideda iš pasaulio pabaigos, Paskutinio teismo, naujos žemės įsteigimo ir amžinybės. Visų transfigūracijos proceso dalių eiliškumas ir samprata įvairių krikščioniškos kilmės netradicinių bendrijų doktrinose skiriasi. Straipsnyje pristatoma adventistų, baptistų, branhamistų, Didesnės malonės atstovų, Išganymo armijos, Jehovos liudytojų, Kristaus Bažnyčios atstovų, laisvųjų krikščionių, metodistų, mormonų, sekmininkų bei Pilnos evangelijos judėjimo atstovų mokymai apie transfigūracijos procesą. Pateikiama netradicinių religinių bendrijų požiūrio į transfigūracijos procesą sisteminė analizė. A. Maceina states that all chronos time history consists of three events: 1) the creation of the world, 2) the redemption of the world and 3) the transformation of the world. The creation of the world is the beginning of its existence. The transformation of the world means the end of chronos time. The redemption of the world is a connecting link. The history of the world from its creation to the moment of its transformation systematically turns towards the transfiguration. Man’s creation comes through the culture and God’s intervention into the world order, or the transfiguration, is God’s final creation. A. Maceina and P. Tillich took a similar position in relation to the transfiguration. Both of them emphasized the present time between the Redemption of the world and its Resurrection. The Redemption of the world is directly linked to the Resurrection, Christ’s entry into kairos time and the transfiguration – with the second coming of Christ and the transformation of the world. There is a direct link between the transfiguration and kairos time. The conception of transfiguration in the consciousness of non-traditional Christian religiosity is quite different, although essential elements are common to many non-traditional religious communities. Some elements of the transfiguration are explicated by many non-traditional religious communities; however, other elements in some communities cannot find biblical support. The non-traditional Christian religious concept of transfiguration can be explicated into the following nine main elements. Predictions on the end of the world. Predictions on the end of the world can be treated as an introduction into the transfiguration process. The announcement of the end of the world presupposes the inevitability of the transfiguration process. Mentioned predictions are typical for Adventists, Branhamites and Jehovah’s Witnesses.

Karol Wojtyła’s (John Paul II) phenomenological account of human freedom

Author(s): Vilma Šliužaitė / Language(s): English Issue: 49/2014

In his analysis of the experience of human action, Karol Wojtyła puts special emphasis on person’s power of selfdetermination which reveals itself through experience as the essential characteristic of freely acting person. It is important to see that K. Wojtyła does not equate freedom with man’s ‘autonomous power of self-determination’ which manifests itself as egocentric individualism associated with the individual “right” to do what the subject wants, the “right” to establish one’s own “truth”, allowing a man to live life as if he is not dependent on God and others. On the contrary, K. Wojtyła presents a much more profound notion of freedom: he proposes the notion of ‘freedom’ understood as man’s free participation in the actualization of truth and good through the gift of self out of genuine love. Pateikdamas žmogiškojo veiksmo fenomenologinę analizę, K. Wojtyła ypač daug dėmesio skiria laisvės klausimo problematikai. Anot autoriaus, žmogui atsiskleidžia dvi skirtingos patirtinės tikrovės, kurios yra esminės analizuojant žmogiškojo veikimo išgyvenimą: fakto „aš-esu-veikiantysis“ patyrimas ir patyrimas, kad „kai kas-vyksta-manyje“. Tik pirmąją patirtinę tikrovę K. Wojtyła priskiria „žmogiškajam veikimui“. Patirties „ašesu- veikiantysis“ išgyvenimas leidžia asmeniui suvokti savo veikimo dinaminį specifiškumą: priešingai nuo visa, kas tik-vyksta-jame, pastarasis veikimas kyla iš laisvos valios akto, kuris pilnutinai įtraukia veikiantį asmenį – ne tik jo sąmonę, valią ar kūną, bet visą jo būtį. Žmogus pats sau atsiskleidžia kaip savojo veikimo priežastis ir subjektas, turintis galią save valdyti ir laisvai apsispręsti vienaip ar kitaip veikti. Anot K. Wojtyłos, ši patirtis yra esminis kiekvieno žmogaus gyvenimo momentas, leidžiantis realiai patirti „savo tikrąjį ‚aš‘ “. Visgi K. Wojtyła netapatina žmogiškosios laisvės su asmens apsisprendimo ir pasirinkimo galia, kylančia iš klaidingai suprastos autonominės subjekto savivaldos, pasireiškiančios egocentriniu individualizmu, įtvirtinančiu pavienio asmens „teisę“ daryti tai, ką jis nori, pačiam nustatant savo „tiesą“, pagal kurią jis pasirenka gyventi taip, tarsi būtų nepriklausomas nuo Dievo ir kito žmogaus. Kitaip tariant, K. Wojtyła nepritaria autonominei laisvės sampratai, išaukštinančiai atskiro individo autonomiją kaip absoliučią vertybę ir priskiriančiai žmogui teisę būti savo moralės normų kūrėju ir vykdytoju, paneigus Dievą kaip tiesos ir moralės šaltinį. Kita vertus, K. Wojtyła atsiriboja nuo heteronominės laisvės sampratos, pasireiškiančios žmogaus pajungimu išorinei jėgai, kuri paneigia asmens laisvo apsisprendimo galimybę.

Vienuolių skaičiaus kaita Kauno benediktinių vienuolyne XIX a.

Author(s): Vaida Kamuntavičienė / Language(s): Lithuanian Issue: 49/2014

Straipsnyje, remiantis rankraštiniais šaltiniais, daugiausia Kauno benediktinių vienuolyno ataskaitomis caro administracijai apie vienuolyno sudėtį, vizitacijų medžiaga, susirašinėjimo su bažnytine vyresnybe medžiaga ir pan. dokumentais, aptariama Kauno benediktinių vienuolyno sudėtis 1795–1905 m., įvertinamas Rusijos imperijos vykdytos politikos poveikis seserų skaičiaus kaitai. Tyrimo metu nustatyta, kad per tiriamą laikotarpį vienuolynas pasipildė apie 60 naujų vienuolių, tačiau 30 iš jų buvo atkelta iš kitų uždarytų ar ketintų uždaryti vienuolynų. Straipsnis parengtas pagal Lietuvos mokslo tarybos finansuotą projektą (sutarties Nr. MIP-104/2012). The article analyzes the composition of Kaunas Benedictine convent from 1795 until 1905. The research is based on handwritten sources, mostly on reports of the convent to the Tsar administration, materials of visitations, the correspondence with the superiors of the Church and other documents. The impact of Russian authorities on the dynamics of the number of sisters in the convent has been taken into account. The research showed that the number of sisters had increased during the investigated period by approximately 60 new members, but 30 of them were moved from other closed or planned to be closed convents: Benedictine convents in Vilnius, Slonim and Kražiai, as well as Bernardine one in Kaunas. Chronologically, the period has been divided into three parts: 1795–1842, 1842–1864 and 1864–1905. The research focuses on the dynamics of change in the number of sisters and on the problems that occurred when admitting new members. During the first period, 1795–1842, Napoleon’s war with Russia, weak economical situation of Kaunas Benedictine convent and the construction of new convent’s house in the years of 1818–1828 were the main obstacles that halted the increase in the number of members of Kaunas Benedictine convent. At the time when new convent house was in the process of construction, sisters of Kaunas Benedictine convent lived in Vilnius and Nesvizh Benedictine convents. Two more sisters temporarily lived in Kaunas Bernardine convent and kept care of construction works. Despite these troubles, during this period 14 novices made eternal professions in Kaunas. There were approximately 9 to 13 of sisters of St Benedict in Kaunas. During the second period, 1842–1864, Kaunas Benedictine convent was turned into the first class tenure. 19 sisters were allowed by the Tsarist’s regime to live in this convent. During this period only 10 novices were allowed to join Kaunas Benedictine convent. 11 sisters, more than a half, were transferred to Kaunas from closed Slonim and from planned to be closed Vilnius Benedictine convents. Sometimes the number of 19 sisters was overpassed: in 1847 and 1848, 21 sisters lived in it, and in 1864, 20 sisters of St Benedict lived in Kaunas.

Kauno bažnyčių lietuvėjimas XX a. 3-iajame dešimtmetyje

Author(s): Mindaugas Balkus / Language(s): Lithuanian Issue: 49/2014

Straipsnyje nagrinėjamas procesas, lėmęs tai, kad Kauno bažnyčiose XX a. 3-iajame dešimtmetyje lietuvių kalba tapo pagrindine pridėtinėse pamaldose vartojama kalba (skaitant Evangeliją, sakant pamokslus, giedant giesmes ir kt.). Apžvelgiami Šv. Kryžiaus (karmelitų), Švč. Trejybės ir Švč. Jėzaus Širdies (Šančių) bažnyčiose tarp lietuviakalbių ir lenkakalbių tikinčiųjų 1923–1924 m. kilę konfliktai dėl vyravimo pridėtinėse pamaldose (kalbos atžvilgiu The object of the research is the process by which Lithuanian language gradually gained a dominant position in additional services (in the part of Church’s ritual, which was not held in Latin, but in lingua vernacula, i.e., Gospel readings, preaching, singing hymns, etc.). The study is based on the material from archival funds (Kaunas Archdiocese Archives and Lithuanian State Historical Archives) and periodical press. At the beginning of the 20th century the majority of additional services in Kaunas Cathedral Basilica (including the noon mass) were held in Polish (the part of Church’s ritual, which was held in lingua vernacula). This situation did not satisfy the interests of the majority of Kaunas Lithuanian Catholics. Lithuanian public’s permanent appeals to Samogitian Bishop and dissatisfaction expressed in the press determined that in December of 1923 Chapter of Samogitian Diocese decided that all additional services of Holidays at Kaunas Cathedral Basilica must be held only in Lithuanian language. At the beginning 1930s most additional services in Kaunas churches were held in Polish (the part of Church’s ritual, which was held in lingua vernacula). This situation did not satisfy the national composition of Kaunas population which had changed. According to the data of 1923 General census of the Lithuanian population, about 60.83 percent of Kaunas residents were Lithuanians and about 4.37 percent were Poles. The situation presupposed the need of the lithuanization of churches in Kaunas. In the end of 1923 and in the beginning of 1924 the strife became apparent between Lithuanian-speaking and Polish-speaking believers in the St. Cross (Carmelite), St. Trinity and Blessed Sacred Heart of Jesus (Šančiai) churches. The strife was caused by disagreements on the language of additional services. In 1924 Samogitian Bishop changed the order (from the linguistic point of view) of additional services in these churches and national friction was normalized. The incident of the 26th of September 1926 in the St. Trinity Church during Polish commemorative procession was encouraged by the negative reaction of part of Lithuanian society to left-wing government’s greater degree of freedom granted to the minorities in state’s public life. Part of Lithuanian society considered Polish Jubilee procession as demonstrative Lithuanian Poles parade in the main city of the state, which symbolized for Lithuanians their dominant position in the state.

Conferences in Taipei and Xi’an

Author(s): Romualdas Dulskis / Language(s): English Issue: 49/2014

Konferencija / conference

Institucijų reikšmė visuomenei, šeimai ir asmeniui

Author(s): Mindaugas Verbickas,Kazimieras Meilius / Language(s): Lithuanian Issue: 49/2014

Pliuralizmas šiuolaikinėje visuomenėje egzistuoja kaip universalus standartas, darantis įtaką politiniams sprendimams ir formuojamiems teisiniams konceptams. Šeimos institutas yra ta sritis, kurioje reiškiasi vertybių apsaugos problemos. Kas yra institutas (institucija)? Kokias funkcijas atlieka ir kaip sąveikauja su individualybe bei šeima? Būtina analizuoti šias temas siekiant kompetentingai vertinti šiuolaikinius šeimos instituto klausimus. An institution is an organized form created by the society and intended to satisfy human instincts and needs. The intelligence of the society manifests inside an institution and pursues to influence human instincts and needs. This article aims to reveal the positive interaction among institution, human individuality and family. An institution is a group of people united in a certain idea and having its own organizational structure. In order to survive an institution must develop into a responsible and independently of its creators operating organization with its position, rights and responsibilities in the society. The interiority of an institution consists of three features: privacy which means the environment of trust, authority which is a necessary criterion for the existence of an institution according to the requirements of social life, and objectivity which means a distinction, a degree of independence between an institution and an individual. An institution accomplishes the function of mediation between individuals and state within the framework of positive law, it also helps people finding an effective and active role in the society. This social mechanism differentiates and brings together its members, provides dimensions of strength and continuity for human experiences. Legal norms generally seek to limit individual actions. An institution aims to create and save values of actions, and by using this, an individual is able to transfer his personal rights and needs into the social level. Different institutions enable people to participate in the creation and continuity of the civilization in their own way. The institution of family is not only a union of emotional nature. It aims to uphold the function of value and institutional heritage not only inside a family, but the society as well.

Kad amžinybė būtų netuščia...

Author(s): Aldona Vasiliauskienė / Language(s): Lithuanian Issue: 49/2014

Kronika / Chronicle

Agluonos ir Vilniaus krašto religinės piligrimystės objektų sąlyčiai

Author(s): Alfonsas Motuzas / Language(s): Lithuanian Issue: 49/2014

Atliktas tyrimas pristato Agluonos ir Vilniaus krašto religinės piligrimystės objektų sąlyčius. Tyrimo rezultatai pagrindė darbo pradžioje išsikeltą hipotezę, kad Agluonoje ir Vilniaus krašte (Trakuose) esantys religinės piligrimystės objektai (Dievo Motinos su Kūdikiu paveikslas, mažųjų kalvarijų Kryžiaus kelias, arba 14-os stočių Kryžiaus kelias, ir viena iš jo stočių – Trijų Kryžių monumentas (kalnas), taip pat šventieji šaltiniai, lankomi per Sekminių ir Švč. Mergelės Marijos ėmimo į dangų šventes) liudija pamaldumo praktikų sąsajas, pristato tarptautinį religinio turizmo dialogą. All three Baltic States are Christian, but only Lithuania and Latvia have their own Catholic culture. Their ethnic religious heritage consists of sacral objects and folk devotion practices. There are many unique sacral sites that are visited by pilgrims from all over the world, such as the Hill of Crosses near Šiauliai in Lithuania or Agluona shrine in Latvia. Long-standing personal practice has led to one of these phenomena becoming a research object – religious pilgrimage objects of Agluona and Vilnius region. The aim of the research is to reveal the relation of religious pilgrimage objects of Agluona and Vilnius region. Tasks of the research are: firstly, to present briefly aspects of historic origins of religious pilgrimage in Agluona and Vilnius region; secondly, to investigate reasons for relations between religious pilgrimage objects and devotional practices of Agluona and Vilnius region. Results of conducted research allow drawing these conclusions: firstly, historic origins of visiting sacral sites in Agluona and Vilnius region are identical, i.e. visiting of the painting Madonna with Child (both copy and original), completing little calvaries or 14-station Way of the Cross, visiting of springs that have healing and grace giving features, celebration of Triduum of Pentecost and the Assumption of the Blessed Virgin Mary. Secondly, the origins of these relations lie in the culture of Dominican friars. Thirdly, reasons of the origins of sacred sites and their devotional practices in Agluona and Vilnius region are geopolitical. The conclusions validate the hypothesis and the proposition that religious pilgrimage objects in Agluona and Vilnius region (in Trakai) (painting Madonna with Child, the Way of the Cross of little calvaries or 14-station Way of the Cross and one of its stations – the monument of Three Crosses (the hill), also sacred springs attended during Pentecost or the Assumption of the Blessed Virgin Mary) indicate relations of devotional practices and present the dialogue of international religious tourism. This research could help to reveal and present religious pilgrimage objects, encourage similar international and cross-border research of devotional practices.

Lietuvos vokiečių ir lietuvių santykiai Evangelikų Liuteronų Bažnyčioje 1918–1940 m.

Author(s): Mindaugas Tamošaitis / Language(s): Lithuanian Issue: 49/2014

Straipsnyje, remiantis gausia archyvine medžiaga, nagrinėjami Lietuvos vokiečių ir lietuvių santykiai Evangelikų Liuteronų Bažnyčioje 1918–1940 m.: atskleidžiamas šių evangelikų grupių statistinis pasiskirstymas šalyje, abiejų religinių grupių požiūris į Lietuvos evangelikų liuteronų konsistoriją, siekiai įgyti didesnę įtaką evangelikų liuteronų bendruomenėje ar net jai net vadovauti. The relations between Lithuanian Germans and Lithuanian Evangelical Lutherans have not been thoroughly covered in historiography. The studies of German historian Arthur Hermann, who among other things gives a general overview of the activities of the Consistory of Lithuanian Evangelical Lutherans and German Evangelical Lutherans, their relations with Lithuanian Evangelical Lutherans and other similar issues, make an exception. The activities of the Faculty of Evangelical Theology in Kaunas in 1925–1936, the interior conflict in the Kaunas Evangelical Lutheran Church in 1918–1940 and Kaunas Evangelical Lutheran Parish in general in 1919–1953 have also captured the attention of historians. Whereas the studies accomplished to this day do not provide a comprehensive view of the relations between Lithuanian Germans and Lithuanian Evangelical Lutherans during the analyzed period, a decision was made to bring this publication to life in the attempt to fill the existing gaps in historiography. The aim of the article is to reveal the relations between Lithuanian Germans and Lithuanian Evangelical Lutherans from 1918 to 1940. Abundant archival data, which for the most part is kept in the Lithuanian State Central Archives (LSCA), helped to reveal the topic under discussion. The data stored at the fund of the State Security Department (f. 378) of the said archives (monthly reviews and reports prepared by the political police) on the activities of Germans residing in Lithuania is especially valuable. The documents kept at the fund of the Ministry of Interior (f. 377) and other funds of the archives, as well as periodical press of that time were also used. According to the Lithuanian census of 1923, the religious distribution of local Germans (excluding those from Klaipėda Region), whose population at that time amounted to 29,231, was as follows: Roman Catholics – 207, Jews – 1, Evangelical Lutherans – 28,671 (it accounted for as much as 98.08 % of the total Lithuanian German population), Orthodox – 26, Evangelical Reformers – 212, Baptists – 48, Evangelical Methodists – 43, Free Evangelicals – 18, non-believers – 1, Adventists – 4. This census revealed that the counties of Tauragė, Vilkaviškis, Šiauliai, Kaunas, Šakiai, Marijampolė, Biržai were the largest centres of Evangelical Reformers in Lithuania.

Synod

Author(s): Janusz Poniewierski / Language(s): Polish Issue: 643/2008