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We can draw some conclusions from the beatification of 522 martyrs of the twentieth century in Spain, held in Tarragona on 13 October 2013. It was so far the beatification of the largest number of the martyrs in the history of the Church. This celebration showed the link with the martyrs of the third century. All of them can say the same: they died for their faith in Jesus Christ. They forgave their executioners. Their glorification is a proclamation of peace and reconciliation and a lesson for all Christians. The courage of the martyrs was at the end not their own merit, but the grace of Christ. The martyrdom manifested the fuller identification of the disciples of Christ with the offering of their Master, Jesus Christ and with God the Father and the Holy Spirit for the redemption of the world. The uplifting witness of the martyrs helps the nowadays Christians to renew their life in the power of the Holy Spirit for the good of the Church and the world.
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While presenting the common aspects of contemporary glass development, this article focuses on sacral stained-glass creation of Rasa Grybaite. An analysis of her most important stained-glass ensembles in the western Lithuanian churches shows that the ensembles are dedicated to highlighting Lutheran traditions. Also, the thematic and artistic features of these stained-glass works are properly discussed. Moreover, her exhibition works and museum-related activities are presented.
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The present paper tends to examine the image of the founder of the Palaiologan dynasty, Michael VIII (1259‒1282), in the historical works written during the reign of the last Byzantine dynasty and after the Fall of Constantinople in 1453. With the analysis of Michael’s coming to the throne and the union of the churches in Lyons in 1274, it looks as if the first ruler of the Palaiologoi was mostly remembered, in historiography and among the most learned, elite circles of the capital, as a usurper of the throne and rights of his minor predecessor, Emperor John IV Laskaris. The blinding of the son of Theodore II was an event that had far reaching consequences not only during the reign of Michael VIII, but also his consequent heirs.
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During the Second World War a large number of Polish priests, religious and lay people were displaced to the Soviet Union, mostly because of deportation decided by Soviet officials. Their faith, directly determining also the way of their lives as displaced people, became a specific phenomenon in the whole history of Catholic Church.
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In this excerpt of the doctoral thesis defended at the Faculty of Theology at the Pontifical Lateran University in 2009, the author, after an analysis of the historical context of the persecution of the Church in Latvia in the years 1940-1991 and the presentation of the figure of Christ in sermons, theological literature and popular piety, offers the perspectives of a new proclamation of Jesus Christ, drawing on the thought of John Paul II and the documents of Vatican II. Contents: 1. The renewal of man in Trinitarian Christocentrism. 1.1. The mystery of the Incarnation: the fundamental theological perspective. 1.2. The Paschal Mystery as the revelation of God's Trinitarian Love and divine sonship of man. 2. «We are called to proclaim Christ» in the communion of Christian life. 2.1. The proclamation of Jesus Christ: the most urgent task of the Church. 2.2. Proclaiming Christ in the communion of Christian life. 3. Unity of Christians as a condition for the effective proclamation of the Gospel. 3.1. The «ecumenical dimension» of the visit of Pope John Paul II in the Baltic countries. 3.2. Some aspects of the current ecumenical situation.
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Skromne ramy artykułu nie pozwalają na wieloaspektowe zaprezentowanie tego zagadnienia. Założeniem autora było przedstawienie w sposób syntetyczny roli Kościoła w dziejach naszego kraju na rzecz pokoleń Polaków, ze szczególnym uwzględnieniem kształtowania w nich świadomości narodowej, kształtowaniu idei polskości i budzeniem postaw patriotycznych.
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It was Count Antoni Ostrowski who initiated the construction of the St. Anthony Church in Tomaszów Mazowiecki. This construction was carried out in 3 stages. The work of the first stage was, alas, stopped by the Russian government after the November uprising. Second stage lasted from 1862 until 1864. The church was built but in another location in the center of the city. It was built according to the project of prof. Henryk Marconi. The church had three naves, two towers without apse nor transept, because only such a project was admitted by the governmental power to realize. Nevertheless the architectural plan has planned its enlargement. The transept, the apse and the presbytery could be built without damaging the beauty of the church; on the contrary, this enlargement would add magnificence to it. Stanisław Ostrowski was the head of the Construction Committee, while the parish priest Ludwik Dąbrowski coordinated all the work. 3rd stage was held in the years 1888-1892. The transept and the presbytery were built with an apse. It is Konstanty Wojciechowski - one of the best architects of churches in the second half of the nineteenth century. who designed the plan for this expansion.
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The Bucharest Bible, printed in 1688 and also known as the "Serban Cantacuzino Bible", is a unique book in Romanian culture. Editing the Bible from 1688 was a complicated process that had to solve church terminology not previously encountered. Six years before the group of scholars responsible for writing the Bible in Romanian began to form. By having a broadcasting area covering practically all the territories inhabited by Romanians, and that its text was taken up in a very short time in the cult of the Church, each new translation of the Bible into Romanian directly influenced the evolution of spirituality, the language and, last but not least, even the Romanian artistic expression. The Bible appears in history as a symbol of national unity, because its intense circulation and the effort made to print it contributed to preserving the Romanian unity of language.
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Metropolitan Eustatius Dimitrakhiev, also known as Eustatius of Pelagonia, Zograf or Nisava, came from a merchant family in the Pazardzhik area. He was ordained in the Rila Monastery, and then spent some time in the Zograf monastery on the Holy Mountain. Within the structure of the Ecumenical Patriarchate, he advanced to the rank of an archimandrite. Supported by prominent Bulgarians, he gained solid theological education, studying at the Holy Theological School of Halki, then in Iashi, Kiev and Moscow. He also attended lectures in philosophy at the University of Berlin, and in medicine at the Sorbonne University in Paris. After his return, he founded a school and a hospital in the Zograf Monastery. In the period from 1872 to 1874 he was the first Pelagonian (Bitola) metropolitan of the Bulgarian exarchy. From 1874 to 1878, after the replacement of Partenius of Zograf, he was the metropolitan of Nishava, with a residence in the city of Pirot. In December 1877, he greeted the liberation of Pirot by the Serbian army, and soon after he established a relationship with the Serbian state and military authorities, as well as with Metropolitan Mihailo Jovanović. With them, however, he had huge misunderstandings regarding the ethnicity of the believers in his metropolis and loyalty to the Bulgarian exarchate. At the time when the negotiations on the establishment of new borders in the Balkans were in progress, he was actively working to ensure that the population of the Metropolis of Nishava declared to join the future Bulgarian state. The Serbian authorities sent him to Kruševac for some time, where he was greeted with all honours and had a good treatment all the time, but that was not his desire. At the insistence of the Russian military authorities in Bulgaria, he was returned to the Metropolis of Nishava. After the Berlin Congress, when the largest part of his metropolis went to the Principality of Serbia, he left Pirot to Sofia. He was a member of the Bulgarian Constitutional Assembly in 1879. From 1883, he was a metropolitan at the headquarters of the Bulgarian exarchy in Constantinople. From 1885 he administrated the Metropolis of Edirne. That same year he died. He was buried next to the Bulgarian church at Edirne.
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The article is a reflection on the ever burning issue of celibacy in the crises of the contemporary Church. The first section attempts to provide a theological justification of celibacy as a status more appropriate than life in marriage for the realization of the vocation of priesthood. It mentions the Church Fathers who unanimously see celibacy as a condition more perfect than the marital one, which does not mean that somebody becomes more perfect by merely living in celibacy. The second section briefly presents the current situation in the Church, the crisis which has an impact on celibacy itself. Although celibacy is still considered to be a more appropriate means for the realization of the vocation of priesthood, the Church should consider if the existing requirement of celibacy for priests is still reasonable, in the situation where celibacy is comprehended as an expression of power, arrogance or a safe haven for homosexuals. However, despite the mentioned crises, the article can still be understood as a sort of advocacy of priestly celibacy, which can nowadays be a ‘clearer sign’ of the Kingdom of God.
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Under the theme framework »Relevance of the Pastoral Constitution on the Church in the Modern World Gaudium et Spes« (1965), the article first briefly points to the important inspiring moments of this constitution with regard to the opening of the Church to the world and the change of the pre-Council paradigm of defense and condemnation by the paradigm of encounter and dialogue with the world. It then moves to focus on the importance of novelty of anthropology, methodology and language of the pastoral constitution as very inspiring moments for present pastoral action. Dialogue and communion are discussed in separate units. Within the dialogue there is a link set between the sett ings of pastoral constitution and our time with respect to the internal Church dialogue, the dialogue in which the constitution calls theologians, and the dialogue with atheists and opponents (enemies) of the faithful and the Church.
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Drawing on the experience of faith of Saint Teresa of Avila, the article discusses the importance and nature of faith as a lived reality. Showing how the central themes of Teresa’s experience of faith reflect today, among other things, in the Neocatechumenal Way, we are presented with the very nature and theology of the Way. In the first part we are presented with the most important details from the lives of Teresa of Avila and Kiko Arguello, the initiator of the Neocatechumenal Way. Although, at first glance, they lived completely diff erent experiences, the lives of Teresa and Kiko are marked by many similarities: born into Christian families and raised in the faith, they both eventually taste the experience of deep kenosis in which they seek a full life; a cry out to God and God's answer which for both of them marks the beginning of what they will call a new life, marked by God's work and true conversion. The second part describes the central themes of faith lived and reflected, starting from and within the new experience: human life as the history of salvation; Jesus Christ as the source and center of the entire Christian existence; prayer as the most authentic expression of faith.
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The paper is divided into three main parts. In the first part we ask ourselves: What to put first when establishing a local Church, love or structures. The history and life of the Church enable us to make an easy decision.
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U prvom broju Glasnika biskupije Đakovačko-Sriemske od 15. siječnja 1873. godine uredništvo u uvodniku Naša namjera razlaže cilj i svrhu novoga biskupijskog glasila. Na prvome mjestu spominje se sporo kolanje službenih okružnica po biskupiji i poteškoće zbog toga. Ipak, ono što je glavna zadaća uvodničar određuje riječima kao zadaću "razglašavati po biskupiji naredbe i okružnice Preč. Ordinarijata." Osim te glavne zadaće Glasnik će "promicati takodjer praktično obrazovanje svećenstva".
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La publication des documents du 17–18 siècles trouvés dans les Archives du Diocèse Réformé de la Transylvanie a été complétée par la présentation des objets y existants. Ainsi, on a eu la possibilité d’étudier les textiles aussi qui peuvent être considérés comme des témoins d’une époque lointaine. On a réussi de faire l’inventaire des pièces qui sont disparues de la mémoire des membres de certaines communautés. La présente étude fait référence aux textiles décrits dans le protocole du 1676 qui peut être considéré comme un des premiers documents d’une période historique bien dé-finie.Malheureusement, à cause des descriptions schématiques il est bien difficile l’identification des objets décrits. Il y a un nombre réduit de textiles qui peuvent être comparés et considérés correspondant aux présentations. Mais on sait qu’ils ont été exécutés des matières chères par un travail minutieux et artistique. Ces textiles de la communauté réformée de la Transylvanie constituent un patrimoine précieux qui nous parle d’une période ancienne et des hommes qui ont eu un soin particulier concernant l’église.
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In this paper, which is a edited version of a short lecture, we discuss some existential questions of the Transylvanian Reformed Church. Our primary aim is to confute the upsetting statement made by Sándor Makkai, the former bishop of Transylvanian Reformed Church, in 1937, namely that it is morally impossible to live in minority, since the minority life is entirely opposite to human dignity.
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Throughout the pastoral ministry of Oscar Romero, his relations with the apostolic nuncios in San Salvador changed its dynamics. Romero’s increasing role in the local Church was accompanied by the growing trust he enjoyed among the successive nuncios. His special experiences, though, which were the result of the difficult social situation of the country, significantly deteriorated those relations, which also affected the way he was perceived in Rome. However, those difficulties did not prevent him from searching for solutions aimed at the country’s welfare or for ways to relieve the strained intra-ecclesial relations.
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The article describes the 25-year history of the “The Koszalin-Kolobrzeg (Kołobrzeg) Guest”. On the example of its 25 years of activity, it is evident how quickly changes in the functioning of the media have been progressing. For only 25 years, the appearance of the newspaper and the way of journalistic work have changed radically. Since the appearance of the website, the change is even more visible. The article also deals with the issue of the identity of the local office of the weekly in relation to the main editorial office, and also presents its activities, which go far beyond the editing of the newspaper and the website.
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