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Im vorliegenden Beitrag werden die Angaben zur Amtszeit und Wirkungsstätte des evangelisch-lutherischen Pfarrers Bartholomäus Willent (lit. Baltramiejus Vilentas, ~1525−1587) einer Präzisierung unterzogen. In der Literatur zur preußischen Kultur- und Literaturgeschichte differieren die Angaben zum Amtsantritt von Willent; genannt werden die Jahre: 1550, 1551, 1554. Uneinheitlich ist auch die Angabe zu Willents Wirkungsstätte. In der litauischen Literatur wird in diesem Zusammenhang in der Regel die Kirche St. Nikolaus auf dem Steindamm genannt, in 16th cenanderssprachigen Schriften die Kirche St. Elisabeth auf dem Sackheim.
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Ewelina Grygorczyk ‒ Ks. Wojciech Guzewicz, Sanktuaria diecezji ełckiej, Wydawnictwo Diecezjalne Adalbertinum, Ełk 2011, s. 127. Ks. Józef Łupiński ‒ Ecclesia Villo Plocko. Dzieje parafii i kościoła pw. Znalezienia Krzyża Świętego w Małym Płocku. Praca zbiorowa pod red. Marii Przytockiej, Mały Płock 2012, s. 455 plus wklejka. Ks. Józef Łupiński ‒ Dzieje parafii i kościoła p.w. Ducha świętego w Kadzidle. Praca zbiorowa pod red. Marii Przytockiej, Kadzidło 2011, s. 408 plus wklejka. Ks. Józef Młyński ‒ Lucjan Miś, Marcjanna Nóżka, Marta Smagacz-Poziemska, Nasze problemy. Bieda i bezrobocie we współczesnym społeczeństwie Polskim, Wydawnictwo: Universitas, Kraków 2011, s. 254. Ks. Józef Młyński ‒ Rodzinne i instytucjonalne środowiska opiekuńczo-wychowawcze, red. Danuta Wosik -Kawala, Wydawnictwo Uniwersytet Marii Curie-Skłodowskiej, Lublin 2011, s. 325. Ks. Józef Młyński ‒ J. Damon, Wykluczenie, wyd. Oficyna Naukowa, Warszawa 2012, s. 141. Ks. Andrzej Jacek Najda ‒ Anna Rambiert, Bieg Pawła z Tarsu czyli spotkania z grecką agonistyką, Wydawnictwo Wrocławskiej Księgarni Archidiecezjalnej, Wrocław 2013, s. 96. Ks. Cezary Naumowicz ‒ Carlo Rocchetta, Teologia della famiglia. Fondamenti e prospettive, Edizioni Dehoniane, Bologna 2011, s. 629. Ks. Adam Skreczko ‒ M. Ozorowski, Hipacego Pocieja podstawy unickiej teologii pozytywno-polemicznej, Wydawnictwo Uniwersytetu Kardynała Stefana Wyszyń- skiego, Warszawa 2013, s. 290. Ks. Jarosław Sokołowski ‒ Adamczyk J., Kanoniczna figura pielgrzyma w korelacji z duszpasterstwem poprzez sanktuarium, Wydawnictwo Diecezjalne i Drukarnia w Sandomierzu, Sandomierz 2011, s. 526. Ks. Jarosław Sokołowski ‒ Domaszk A., Możliwości zastosowania Internetu w misji Kościoła katolickiego, Poligrafia Inspektoratu Towarzystwa Salezjańskiego w Krakowie, Kraków 2013, s. 464. Ks. Jarosław Sokołowski ‒ Steczkowski P., Penitencjaria Apostolska (XIII – XVI w.). Powstanie, ewolucja, odnowienie, Rzeszów 2013, s. 275. Sławomir Zatwardnicki ‒ Papieska Rada „Iustitia et Pax”, Powołanie lidera biznesu. Refleksja, tłum. H. Zieleźnik, Wydawnictwo Dehon, Kraków 2012, s. 71.
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Beginning with 2005, the Romanian Orthodox Church has intensified its educational-catechetical activities with children and youth, by initiating programs, projects and competitions at local, regional or national levels. One of these programs, Christ offered to children, has become, since 2008, by the Decision of the Holy Synod of the Romanian Orthodox Church, the National Catechetical Program for children and youth. The Romanian Patriarchate proclaimed the year 2016, as Solemn Year of Religious Education of the Christian Orthodox Youth and Commemoration Year of Saint Hierarch Martyr Anthimos of Iviria and of Church Typographers. In the context of current secularisation, when traditional values are weakened and education is subject to changes of paradigm, young people need support from Family, Church and School, since only through proper orientation and by promoting authentic models they will be able to discern between current challenges and future perspectives.
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The Church-School Partnership has the aim to support and improve the Religion course, as well as the development of common extracurricular activities. The protocols made between the Church and the School specifically aid at spiritual, moral, and cultural development, as well as responsibility and exigency according to Christian values, through concrete actions. The need for this kind of partnerships between the institutions that govern the education of young generations in our country is a natural thing, present in Europe. Furthermore, the partnerships complement the educational activities by mutually sharing each other’s educational experiences present in various cultural, educational, and spiritual institutions. Moreover, the Romanian Orthodox Church has the opportunity to be present in the scholastic environment with everything it stands for: tradition, identity, spirituality, and culture. The Church’s presence at school is welcome as well amid the emphasis on the secularising attitudes in the Romanian social enviroment.
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It was noted that Romanian Humanism is defined in a time where European Humanism was over, so that he recovered both themselves humanistic values, which combines Baroque reception ideas or European Humanism. It was natural, in such circumstances, as such a cultural trend to be his own ideas of humanism fifteenth and sixteenth centuries and both those belonging to the Baroque, rediscovering Byzantine influence as a continuation of the tradition of the Roman Empire and with the awareness usefulness of translatio studii to the West.
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The present study sets out to clarify why in the present time Reinhold Niebuhr is often called ‘a prophetic voice’. He was a pastor, teacher, moral theologian, activist, and a prolific author. His arguments regarding society, church and history seem to be confirmed by the reality.Throughout his life, Niebuhr was able to affirm the biblical message of the justice and mercy of God and to apply it to the everyday reality of his contemporary society with such an insight,that even at the beginning of the 21st century he does not appear to be outdated at all.
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In this work, the authors analyze and reflect critically on research that was conducted on 218 young adults from the eastern and western deanery of the Osijek area. Young adults participated in the Marriage Preparation course during six encounters (the encounters were held in the eastern deanery from 2 to 14 March and in the western deanery from 6 to 22 February 2017) which were organized by the Committee for Marriage and the Family of Đakovo-Osijek archdiocese and the abovementioned deaneries. Analysis and critical review of young people in the city of Osijek and nearby communities on their thoughts about values, expectations, disappointments, and hopes in the period before marriage is presented in the first part of the work. In the second part, one of the most important dimensions for a successful marriage and a happy family – the religious observance of young people – is analyzed and their religious practice is shown through the typology of (un)believers (practical believers, traditional, occasional, religious, and atheists). Among young people in the city of Osijek, 27.06 percent identified as practical believers, 35.32 percent identified as occasional believers, 26.6 percent identified as traditional believers, 8.25 percent identified as agnostics, and 1.37 percent identified as atheists.
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There is a wealth of historical source material about Joseph Stadler, the first Archbishop of Vrhbosna, as well as expert literature, which allows a thorough study of his character. He was in particular a man of prayer, which preceded all his tasks and from which he drew strength for his many activities and pursuits. Prayer strengthened his confidence in the God to whom he had entrusted himself as a child, accompanying him in the successes and the uncertainties and failures of daily efforts. Already as a child, Stadler was faced with difficult circumstances of life – left without both parents. This cross shaped young Joseph into a strong advocate with full compassion for all in need without distinction, especially for the poor and the abandoned. Education, with the help of kind people, especially study in Rome, paved the way for Joseph’s spiritual and intellectual maturation, as he obtained a doctorate in philosophy and theology from the Pontifical Gregorian University. In the Jesuit college, the Germanicum, he adopted sound foundations of spirituality, which would be crucial in shaping his spiritual and intellectual identity.
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In the last third of the 18th century, Unitarian ministers János Kénosi Tőzsér (1708–1772) and István Fosztó Uzoni (1729–1778) wrote The History of the Transylvanian Unitarian Church in Latin. It was copied by János Bartók Jr. (†1797), Mihály Kozma Sr. (1723−1798), and his son János Kozma (1761–1840). Between 1942 and 1949, Albert Márkos (1878–1949) translated the work into Hungarian, and published it in three separate volumes. The Hungarian Unitarian Church has undertaken a project to publish modern editions of the Márkos translations. In 2005 it published the first volume (Book I), and in 2009 the second volume (Book II). It is dividing Book III (a plaintive narrative about the 17th and 18th century’s brutal church policy, about church occupations, and personal traumas) into two separate volumes, because of its structure and size. Book III volume 1 was published in 2018. In addition to chapters 1–7 and 9 as well as the Appendix of Albert Márkos’s translation, this volume also contains a modern analysis and comparison of all extant copies of the original Latin manuscripts. The Appendix comprises a list of ordained ministers from 1641 to 1812 and the Disciplina Ecclesiastica, a collection of church laws and regulations. Book III volume 2 will include the voluminous Chapter 8, covering the history of the 18th and 19th century bishops from Mihály Gergely Almási (†1724) to István Lázár (†1811).
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Viewed from the perspective of communication processes, it may be concluded that traditional preaching mostly follows the linear model of interpersonal communication. However, this relationship entails limitations that prevent preaching from reaching its full communicational potential. This paper evaluates some recent communication models (interactional and transactional) in order to, first, highlight their particular advantages over the linear model (i.e. the reciprocity of communication and the presence of feedback, the role of nonverbal communication, the relational dimension of communication, the process of creating meaning...), and also to suggest some concreteways for their application in homiletical practice which would contribute to a more comprehensive understanding of preaching and its improvement. Furthermore, the aim is to underline how the application of these insights can redefine the roles of key participants in homiletical communication – the preacher, the believers, and the message. The scope of these changes points to the possibility to start considering preaching within the framework of a different, new paradigm – the paradigm of conversation. Such a change in the frame of reference makes it easier to reflect on preaching which, while preserving its monologue form, in fact promotes dialogue, mutuality, and a higher level of understanding within the community of faith.
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Spirit-filled evangelizers is the title of the fifth chapter of Pope Francis’ apostolic exhortation Evangelii Gaudium. The article reflects on the so-called spiritual postulates of evangelization which are found in this part of the Pope’s exhortation. The text of the article is divided in three parts. In the first part, we briefly examine the terms of evangelization and missionary activity of the Church through the historical development of papal thought form Pope Paul VI, through John Paul II and Benedict XVI, to Pope Francis. Along the same lines, in the second part, we examine the idea of evangelization in the thought of Pope Francis through the prism of continuity and novelty regarding his predecessors. The third part of the article brings our main topic, the discourse on the Spirit-filled evangelizers where we select three spiritual postulates of evangelization suggested by Pope Francis: openness to the Holy Spirit, communion with Mary and the conditional-consequential topic of the joy of the fruitful proclamation of the Gospel.
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A contemporary so-called „New Atheism” is one of the many ways the existence of God is denied. It is based on criticism directed against the followers of various religions. This criticism focuses on the object of religion to which the cult is directed. It is mainly about illuminating the natural or social foundation of religion. To annihilate religion, atheists postulate subjecting it to dialectical criticism developed by Karl Marx. This criticism of the concept of religion, although it will not make it disappear completely, will result in a post-religious synthesis which will appear in new forms of worship and spirituality.
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W doświadczeniach mistyków Kościoła ważne miejsce zajmuje fakt ich partycypacji w Męce Jezusa Chrystusa. Mistycy mogą otrzymać dary niewidzialnego przebicia serca i niewidzialnych stygmatów, również widzialnego udziału w biczowaniu, w ukoronowaniu cierniem i w ukrzyżowaniu Zbawiciela, co przyjmuje formę faktycznego przebicia ich dłoni, stóp i serca. Dopełnieniem są zjawiska krwawego potu i krwawych obraz i napisów. Tak więc fenomeny pasyjne im udzielone są rzeczywistym odbiciem tajemnic Golgoty. Ich życie przybiera formę żywej księgi pamięci o cenie Zbawienia, którą Jezus Chrystus zapłacił na drzewie Krzyża.
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