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Until World War II the center of research in the north-eastern Poland was Vilnius, where at the University of Stefan Batory existed the Faculty of Theology, which taught the history of the church. A special role was played by Fr. prof. Czeslaw Falkowski. In 1945, the professors of the Faculty of Theology emigrated from Vilnius to Białystok, where the Vilnius Seminary was also moved. Lectures on the history of the church at the Faculty of Theology of USB Białystok were conducted by Fr. prof. Falkowski until 1949. From 1949 to the 90s the history of the church has been taught only in the Archdiocesan Higher Seminary in Białystok. Since the 90s, lectures on the history of the church have also been taught at the Ponti cal Faculty of Theology in Warsaw – Section of St. John the Baptist in Białystok, and there were also lectures commissioned at the Socio-Historical Faculty of the University of Białystok. In the postwar years the history of the church was taught in Białystok by: Father Dr. Mieczyslaw Paszkiewicz, Father. Dr. Tadeusz Krahel, Father. Dr. Tadeusz Kasabuła and Father Dr. Adam Szot.
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The Holy Fire ceremony, also known as the Holy Fire miracle, is one of the most eminent liturgies of the Greek Orthodox Church in Jerusalem, celebrated every year on Holy Saturday early afternoon. The origins of this celebration can be found in the most ancient sources of the Jerusalem liturgy stemming from the Byzantine, Armenian, Georgian and Latin traditions. All the sources unanimously prove that the rites associated with the Holy Fire arose from the evolution of the opening rites of the Paschal Vigil celebrated inside the chapel of the Tomb of Christ in Jerusalem. The popular piety of the Jerusalem Christians considered them as supernatural and miraculous already several centuries before the Crusaders came to the Holy Land. The Orthodox Church (particularly of Greek and Russian traditions) maintains this interpretation to nowadays.
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Among many objects belonging to the religious art there are not only great and significant works but also those which can get to almost everyone thanks to their availability. Religious images are included in this category. The history of creating small devotional representations dates back to 13th century, and the oldest documented example of holy pictures comes from 1423. From the very beginning the main topic of religious images was Christian iconography, which was supposed to present truths of faith to the faithful ones and encourage them to be more devout. Throughout the centuries techniques of creating images as well as materials from which they were made changed. Nevertheless, although years have passed, devotional representations in this form are still very popular, but due to automated production of a religious image, its artistic value decreased. Still, they become a collectible as well as fulfill an important evangelization mission.
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Dla Ignacego posługa diakona w Kościele ma swój fundament w tajemnicy Chrystusa, który stał się Sługą wszystkich. On też stanowi dla diakonów źródło łaski i wzór do naśladowania. Z Listów Ignacego wynika, iż diakoni winni w swoim życiu postępować zgodnie z wolą Bożą, czynić aktualną misję Chrystusa, być nieustannie otwartymi na działanie Ducha Świętego, opierać swoje nauczanie na Ewangelii, w każdej sytuacji zachowywać się nienagannie, budować jedność i wspólnotę, być posłusznymi władzy kościelnej, być w stosunku do innych wspaniałomyślnymi, bezinteresownymi i pełnymi miłosierdzia, umieć dziękować Bogu za otrzymane łaski oraz ludziom za wszelkie wyświadczone dobro. Tylko diakoni prezentujący wspomniane cechy mogą skutecznie realizo- wać posługę Słowa Bożego, godnie posługiwać przy ołtarzu, gorliwie czynić dzieła miłosierdzia, właściwie asystować biskupowi i być dobrymi pośrednikami między wspólnotami kościelnymi. Według Ignacego Antiocheńskiego diakonat ma dwa zasadnicze wymiary. Pierwszy z nich to misteryjno-społeczny. Jest on realizowany poprzez niesienie pomocy człowiekowi, ikonie i Ciału Chrystusa. Drugi zaś ma charakter misteryjno-sakramentalny i jest urzeczywistniany poprzez posługę Ciału Chrystusa eucharystycznego.
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L’article porte sur l’Association des Amis du Grand Séminaireà Rzeszów, dont le but est de soutenir au niveau matériel et spirituel les séminaristes qui se préparent au sacerdoce. L’ activité de L’Association a été présentée au contexte de phénomène contemporain de s` engager des catholiqueslaïcs.L’article se compose de cinq parties et explique comment l’Association fait partie d’un panorama général de l’évolution des mouvements et des associations de l’Église Catholique. Ensuite, il montre son fonctionnement dans le diocèse de Rzeszów.
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Starting from the words of the metropolitan Callistos Ware, found in the work entitled “Man, Woman and the Priesthood of Christ”, who considers it necessary to distinguish “the signs of time” (Mt. 16,3), and be prepared to discover the dough in the Gospel, we will try to analyze, within this work, the place that the Christian woman occupied within the Church and show how valuable revitalization of some of the old ministrations would be. That is why the main subject of this work shall be the female deaconate and the possibility of its revival. The work shall be divided into two sections. One of them shall discuss the official positions held by women within the Church until the 13th century, while the other will reflect the issue of female deaconate and its current implications.
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Artykuł omawia zagadnienie fundacji w Krakowie kościoła benedyktynów w obrządku słowiańskim (kościół św. Krzyża).//The article discusses the establishment of the Benedictine Church in the Slavonic rite (the Church of the Holy Cross).
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Artykuł wieloaspektowo rozpatruje kwestię kazania jako pełnowartościowego źródła historycznego.//The article discusses the multiple aspects of the sermon as a fully valid historical source.
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Second Vatican Council took over from the first Vatican Council the doctrine on infallible teaching of the Bishop of Rome, approved it and presented in more complete context. It is the teaching of Dogmatic Constitution on the Church Lumen gentium on infallibility of bishops when together with the pope they exercise the Church’s Magisterium, and on supernatural sense of faith of all people, thanks to which they cannot get lost in faith. International Theological Commission issued “Sensus fidei” in the life of the Church, a document which deals with the issue of supernatural sense of faith of all people of God. This document presents sufficient theology of sensus fidei and therefore it is possible to attempt to place the dogma about the pope’s infallibility into more complete context which sensus fidei is a part of. Three carriers of infallibility in the Church: the pope, the college of bishops and sensus fidei are complementary to one another when it comes to explanation and defence of the divine Revelation. None of them can form anything new in relation to the Revelation. ll together serve infallibility given to the Church by the Spirit of Truth.
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Angelology in the sermons of the Bishop of Ravenna improves the doctrine of angels presented in the writings of the Church Fathers. It includes the ontological, historical and salvific dimension. St. Peter Chrysologus presents angels as free spiritual beings created by God. On the other hand, he strongly emphasizes their role in God’s salvific plan focusing on the two fundamental events in the life of Christ: the Incarnation and the Resurrection. The heavenly beings reveal to people the saving plan of God, prepare for the mystery of the Incarnation and Jesus’ coming to the world, grant God’s gifts to people and pray before God for them. They announce the Resurrection of Christ and inspire his disciples to proclaim the truth to all nations. The angelology of St. Peter Chrysologus is not particularly new and original as he uses the themes and ideas well known to the authors of Christian antiquity, especially the Greek Fathers. Nevertheless, knowing the teaching of the Bishop of Rawenna enriches the knowledge of the teaching of the Church Fathers of the Fifth Century.
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Form Blessed Rev. Jerzy Popieluszko and the content of his sermons, preached in the church Stanislaus Kostka in Warsaw's Żoliborz already permanently etched in Polish history. Celebrated by him during martial law masses for the country attracted crowds of the faithful, and the content of homilies were full of patriotic and historical aspects. “Żoliborz preacher” in their teaching often referred to the events connected with the history of Poland, as well as profiles of genuine patriots to show a true and lasting values, as well as a remedy for man during the communist enslavement. Images of Polish history in the ministry, “the words” served Rev. Popieluszko to show the source of hope and witness the strength and, above all, to the example of the rebirth of the nation, even the most tragic moments of history. Using the historical aspects of the “martyr of communism”, he also wanted to show where lies the cause of the fall of man and the nation, and how, building on God, tormented society can be reborn.
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Pastor Kazimieras Žodkevičius consecrated the foundation stone of Kaunas Holy Cross church in 23 July 1685, and bishop of Vilnius Kazimieras Bžostauskas consecrated the almost completed construction of the temple in 27 July 1700. In this church an unregulated frescoes cycle of the Via Crucis was created at the end of the 17th c. This Way of the Cross consists of seventeen images and the sculpture of the Crucifix. In Lithuanian sacral art only one cycle of the Via Crucis is of this kind. In this article the frescos are analyzed comprehensively for the first time, recognizing the picture narratives and analyzing the iconography and artistic expression as far as possible (The frescoes are in poor condition, not restored.). The aim of this article is to reveal the iconology of Jesus Christ‘s Way of Sorrows that is depicted in frescoes cycle and to reveal the theological meaning. That is why the main focus is on the original images. In addition, the former interior equipment, i. e. the 17th c. altar ensemble, is very important for this research. The current equipment is discussed only in so far as relates to the unsuccessful 19th c. interior conversion. Also, the surviving frescoes are analyzed in the context of the Via Crucis devotion. A portion of the illustrations are published for the first time.
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Depuis la béatification du père Michel Sopoćko en 2008, l’Église de Białystok se trouve à un tournant de son histoire. Elle devient un lieu de pèlerinage. Pour apercevoir son originalité on se réfère à l’Intinerarium d’Égérie – une sorte du journal du pèlerinage – qui donne la possibilité d’approcher le caractère des Églises en Terre Saint à la fin du IVe siècle. Ces anciennes Églises sont visitées par les pèlerins en raison de leur histoire sainte. Elles offrent aux pèlerins leurs traditions marquées par la Bible. L’Église de Białystok est marquée par l’itinéraire sur les pas du bienheureux Père Michel Sopoćko. Les plus traditionnels lieux visités par les pèlerins à Białystok correspondent théologiquement au Calvaire et à l’Anastasis de l’Église de Jérusalem au IVe siècle. L’Église de Białystok est une Église où passe en espace et dans le temps, en parole et en liturgie, le message de la Miséricorde.
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Renaissance, with regard to the use of sacramental signs is a return to the tradition of the Church and reaching the spiritual practices known and used for generations in their lives of faith. Novelty is the idea of prayer for deliverance, which at the diocesan level would help people experiencing demonic influences. The individual use of sacramentals and the activities carried out by the center are the concrete help in the fight against evil spirits.
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Rodzina jako „Kościół domowy” ma pewne rysy Kościoła powszechnego, ponieważ jest wspólnotą sakramentalną i duchową. Wspólnota sakramentalna wynika przede wszystkim z sakramentu chrztu i małżeństwa. Rodzinę nazywamy w pełnym tego słowa znaczeniu „Kościołem domowym”, ponieważ w niej spełnia się najważniejsze zadanie Kościoła – pierwsze przepowiadanie Dobrej Nowiny oraz odzwierciedla życie wspólnoty. Zasadnicze znamię „Kościoła domowego” stanowi wspólnota. Początkowo jest to wspólnota dwojga, tj. małżonków. Później, wraz z przyjściem na świat dzieci, dojrzewa do wspólnoty kilka osób zgromadzonych i żyjących w imię Chrystusa.
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Minęło prawie trzydzieści pięć lat od zakończenia Soboru Watykańskiego II. Mówi się, że był to Sobór Kościoła o Kościele. Dzisiaj, analizując prawdę i tajemnicę Kościoła, należy stwierdzić, że Kościół od Soboru w szerokim zakresie interpretuje sam siebie. Poddaje się badaniu pod różnymi, wielostronnymi aspektami, a także wpatruje się w swój obraz zawarty w Piśmie Świętym, Tradycji i w licznych wypowiedziach na własny temat.
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Ioan I. Papp was the seventh bishop of Romanian origin at the head of the Eparchy of Arad (1903-1925), the deputy of the Metropolitan of Transylvania (October 1918 - May 1920) and the Co-President of the Great National Assembly of 1 December 1918. On 1 December 1918, the hierarch said the famous words: “The one having risen from the dead resurged, today, the Romanian people, too”. This vision expresses the reality of the “resurgence of the Romanian people”, meaning the rebirth of a defeated and humiliated people. The Resurrection of our Lord Jesus Christ becomes the light shed on our personal and even community history. This case of Holy John makes us remember evermore that we are the apprentices of He who was com, comes every day and shall for eternity continue to come. If we, as people, would be able to consider this reality more, we would be less fatigued by the ordinary, less prisoners of the transient and more willing to mercifully walk the path of salvation.
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