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A liturgia mint az egyház kommunikációs gondolkodásának lakmusz (1.)
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The article concerns the profile and theological opinions of bishop Franciszek Hodur (1866-1953), the organiser of the Polish National Catholic Church (PNCC) in the United States of America, in Canada, and in Poland. It presents the eschatology of the Polish Catholicism originator in both the collective and individual aspect. In the first part of the article his life, activity, and literary production is discussed. The second part is devoted to the bishop’s theological views concerning apocatastasis and the kingdom of God. The third part of the article presents bishop Hodur’s theological views concerning the human soul’s fate after death in regard to three possibilities: heaven, purgatory, and hell. Special attention has been given to the PNCC organiser’s care about the salvation of all mankind. As bishop Franciszek believes, such salvation is possible thanks to God’s endless mercy and the victory of good will in each man. The article leads to the conclusion that the founder of the Polish movement of old Catholicism formulated courageous theological theses, yet not heretical, because they were based on the Holy Bible as well as the original work of church fathers from the early years of Christianity.
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Louise Joy Brown was born on July 25th, 1978. She was the first child conceived by means of in vitro fertilization and embryo transfer (IVF-ET). This year marks forty years since the birth of the first “test-tube baby”, i.e. a child conceived outside her mother’s organism. Over the last four decades, in vitro fertilization and other related artificial reproductive techniques have practically become standard medical procedures. Presently, it is estimated that the number of children conceived by in vitro fertilization has significantly exceeded 7 million people since this method was first applied. ESHRE’s reports indicate that more and more children are born by means of this method every year. The number of doctors and clinics specializing in vitro fertilization is increasing along with the number of people seeking their assistance. Many reliable sources indicate that this trend is being maintained. However, the subject of the conducted research throughout a two month stay in Slovakia was not the evaluation of the effectiveness and beneficence of in vitro fertilization as a method of treating infertility. The main objective of the research project assumed the analysis of the bioethical discourse conducted by Christian Churches in Slovakia on issues related to in vitro fertilization that is practically unknown in Poland. The research project is an essential part of extensive research conducted by the author on the reception of this issue in Christian bioethical discourse in an ecumenical context.
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The Evangelical Reformed Church service is related in form to that of the ancient church. They are also more simplified than the church services of the Lutheran Church. The main focus of the service is Scripture reading, the sermon, followed by the sacrament of the Eucharist. Communion, however, is not offered every Sunday. In the Parish located in Leszno street, there were also ceremonies held, special prayers said and important anniversaries celebrated. This article presents the shape of the Sunday service in the Evangelical Reformed Parish in Warsaw in the second part of 19th century.
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This paper stresses the demand for the universality of education of every person (as an image of God) according to the humanistic and reformational traditions. Comenius is considered the first one to have conceived an institution world-wide to guarantee realisation of the basic right of education for everybody, in any country and culture. The root as well as the goal of education lies in God Himself. Individual learning, aimed at the autonomous understanding of the Word of God, goes side by side with the responsibility for the “emendation” of human affairs in culture, politics and religion. This is exemplified in the wonderful little booklet Regulae vitae he wrote for his pupil Jan Kochlewski in Elbląg.
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Biotechnology has provided humankind with powerful instruments which have significantly increased the possibilities of its intervention in nature including in the early stages of the development of the human embryo. Not only a whole range of scientists and public opinion, but also various churches and religious communities have expressed their interest in this issue. Their attention is drawn particularly to the so-called embryonic stem cells, which the medical community hopes will eliminate diseases that are either difficult to cure or incurable. Obtaining these cells is associated with actions that lead to the loss of embryos. Therefore, the question arises if such actions are permissible in relation to conceived life. Discourse on this topic is also conducted by Christian churches. The objective of this article is to present the position of the Evangelical Reformed Church in this respect. In the first section of this article, which is the first publication of bioethical reflection on this topic, the doctrinal basis of Evangelical Reformed bioethical discourse on the status of the human embryo is presented. In the second section of this article, the reflection concentrates on the issue of admissibility of intervention in the life of the conceptus from the perspective of the main streams of Protestantism in the Continental (European) and North American approaches. In the third part, the author focuses on presenting the position of selected Evangelical Reformed Churches about the use of human embryos for scientific research. For the purposes of this presentation, it was decided to conduct a brief review of the official documents of three ecclesiastical organisms: the Evangelical Reformed Church in Poland, the Protestant Church in the Netherlands and the Church of Scotland. The position of the churches mentioned, in contrast to the rich reflection on this issue that has been conducted in the Evangelical Church of Germany (EKD), remains unknown in Poland. The intention of author of this article is to fill in the gaps in Polish scientific literature.
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See väljavõte pärineb Hermann Göringi kõnest, mille ta pidas 30. jaanuaril 1943, Hitleri võimuhaaramise kümnendal aastapäeval. Kõne kanti üle Saksa ringhäälingus ja avaldati lühendatult ka natsionaalsotsialistide ajalehes „Völki scher Beobachter“.
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– Wiecie dobrze, że jeśli chcecie pięknych, zabytkowych i wygod nych kościołów, możecie ich poszukać u anglikanów – powiedział swego czasu ksiądz Tim. I rzeczywiście, o ile skądinąd foremny kościół katolicki w tej niezbyt wielkiej miejscowości zbudowano w latach sześćdziesiątych ubiegłego stulecia, o tyle znajdujący się obok kościół anglikański pochodzi z XII wieku. Kilkusetletni cedr osłania tam przykościelny cmentarz, przy samej kamiennej ścianie kościoła co wiosnę zakwita dorodna ma gnolia, a latem pomarańczowe kiście róż. Istniejący niejako na margine sie katolicki kościół nie rzuca się w oczy. Msze anglikańskie są okazalsze, wierni są lepiej ubrani i bardziej uśmiechnięci.
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In our postmodern context, where the transcendental dimension of existence is often hidden, human relationships are largely lived in the way of individualism and competition, when life paths are confronted with nonsense and to violence. The existence of forgiveness remains however a need, an expectation, a way of possible healing. This is why the sacrament of penitence and reconciliation remains relevant: through it, the Church brings a beneficent presence to the world. The crisis of the practice of this sacrament, preceded by the nineteenth century, led to new research to make it a place for the announcement of the salvation proposed by God to humanity. This study presents the canonical approach of the sacrement of penance according to the present Code of Canon Law, and how the norms of the Church seek to preserve the framework of ecclesial discernment, in particular the role of the confessor, but also the rights of the penitents and that in order to favor the conditions of an authentic path of conversion. The present practice of the sacrament is the fruit of the very long experience of the Church in this field; given the complexity of matter, which touches the intimate of people’s lives, their relationship to God and to others, the accompaniment of the process of conversion, penance and reconciliation can not be improvised. This is why the Church has given precise canonical norms. This study introduces to this complex aspect of the celebration of reconciliation, with the objective of showing how much the law of the Church, by its precisions, wants to favor the conditions of an authentic way of conversion by proposing marks of discernment.
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The contemporary man must be kept in a sphere of spiritual preocupations because the modern and the post-modern society does not offer anything but surrogates and challenges that distance him from the healthy pursuit. Moral insecurity is the effect of estrangement from faith by eliminating the possibility to mediate on the spiritual inside, by tiring the mind with material, ephemeral things. Economy, running low, brings about a state of Crisis in one’s mind but the real crisis is the spiritual one, for which nobody initiates a reabilitation programme; this precarious state of religions life cannot be transcended but by rediscovering Christian identity. This means a re-evaluation of priorities in the order of their importance.
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Five years have passed since it seemed that the bilateral theological dialogue between the Orthodox Church and the Ancient Oriental Churches received another chance. The last dialogue meeting set themes and deadlines for subsequent bilateral meetings, but these did not take place. Meanwhile, in 2016, the Holy and Great Synod of Orthodoxy was held, which reiterated the participants desire to involve the Orthodox Church and further in the bilateral theological dialogues with other Christians. Even at some moments of the Pan-Orthodox Synod were invited as observers and representatives of the Ancient Oriental Churches. But just the lack of common vision regarding this document has visibly fragmented the unity, thank God, not the Eucharist among the Orthodox belonging to the various Local Orthodox Churches. Meanwhile, theologians and clergy from both families of Churches have continued to address issues within the dialogue. Here, below, a Theology professor from the Eastern Orthodox Church family wonders what the chances and challenges are about unity in diversity, and a Coptic Orthodox priest, so from the Oriental Orthodox Church family, wonders if they can recognize the Synods which the Chalcedonian Orthodox accept and consider ecumenical: Chalcedon, Constantinople II, Constantinople III and Nicaea.
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The area of the Croatian and Slavonian Military Border the 18th century was inhabited by a Catholic and Orthodox population from which Grenzers were recruited, while other religious groups were severely limited in that regard. Protestants were present mostly only within the officer staff of certain regiments and they came from other parts of the Monarchy or even other countries as professionals and only stayed temporarily while their service lasted. In this regard, the Petrovaradin Regiment was not an exception and the arrival of Protestant officers can be traced back to 1767 in the documents and muster rolls of the regiment. A special case was the permanent inhabitation of Protestant families in the area of the Regiment, from which ordinary Grenzers were recruited. Their presence in the service was first noted in a muster roll from 1772 and, from then, can be continuously traced to all levels of the Regiment. The Petrovaradin regiment, therefore, had a steady Protestant minority in its composition throughout the final three decades of the 18th century, which was not common for Military Border. The characteristics of this minority in the article were observed from the perspective of active regiment service, where the changes within the decades had a tendency of gradual equalization with the rest of the troops.
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