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From the 16th century onward, ordos, later referred to as directoria, began to be developed in the Archdiocese of Gniezno for liturgical and pastoral purposes. The oldest known publication dates back to 1532 and is connected with the rule of Archbishop Maciej Drzewicki. In the following centuries, the ordos evolved. In the 18th century, they started to come with annuals. Initially, an annual consisted only of a list of canons of the Metropolitan Chapter in Gniezno and a list of priests deceased in the year preceding the printing of the given rubric. From the 19th century onward, the annuals were developed and extended so much that they became an important compendium of knowledge on the ecclesial situation of the Archdiocese of Gniezno at that time. In 1929, the publication was divided into two parts – a liturgical calendar and a diocesan annual. This state of affairs has continued to this day. As these publications cover administrative information, in addition to liturgical and pastoral contents, they have become a primary historical source over time.
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The article present views of abbé Pluche whose books were very popular in 18th century France. In his Spectacle of nature and The history of the heavens he wanted to stir in his readers an interest in the world around them. Nature is a book written by God, the creator of this nature, and by reading it properly, people can see the providential care of God. To combat atomism and randomness, Pluche introduced in his physics many elementary substances as foundational elements, of which particularly important was light. Pluche devoted considerable attention to the problem of the origin of religion and religious rites. For Pluche, monotheism was the original religious faith and idolatry was a later religious development which was basically a perversion of monotheism.
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This article concerns Msgr. Antoni Henryk Szuman, who leads the second group of martyrs from the diocese of Pelplin in the current beatification process. It attempts to sketch his activity as a Franciscan tertiary, which until now remains the least well-know element of his life. The article starts with a general picture of Polish Franciscan tertiaries and their activities and proceeds to an analysis of functions and works of Szuman in the Third Ordere.
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W dniu 3 czerwca 2018 roku Poczta Polska wprowadziła do obiegu znaczek pocztowy w formie bloku o wartości 6,80 zł, w emisji zatytułowanej Zabytkowe organy w Polsce1. Na znaczku na tle wnętrza świątyni zostały przedstawione manierystyczno-barokowe organy franciszkańskiego kościoła Świętej Trójcy w Gdańsku.
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Nicolae Ilieşiu was born at Ţebea (Hunedoara County) on 26 September 1890. He studied in Brad and Braşov, and then he attented the Theological School in Arad. Then he went to Cluj were he graduated from the Law School and took his degree in Law. For a short while he worked as a priest, but then he taught History and Geography at ‘C.D. Loga’ Secondary School in Timişoara. As a member of the National Peasant Party he was elected deputy (1928-1931) and senator (1932-1933). He was contributor to several publications such as ‘Banatul’ (1919-1921), ‘The Will Of The Banat’, the political periodical ‘Banat’, ‘The Enlightener’ (1939-1941) and ‘Dacia’. Between April 1935 and 1938 he was chief-editor of the political periodical ‘Banat’. From 1931 to 1941 he was the chief-editor of ‘Dacia’, the periodical being under the aegis of the Society Astra of Banat. He edited the calendar ‘The Life Of Banat’ (1932-1940), ‘Calendar of The Good Romanian’ (1932) and ‘Calendar for everyone’ (1932-1940). To draw up a general history of Banat has released a historical questionnaire in all the villages and towns of Banat (action initiated in 1934). In 1943 he published his main work: Timişoara. Historical monograph. His manuscripts (regar-ding mostly the World War I and the Great Union) – surveys and answers to the questionnnaires released in the Banat – are kept at the ‘Banatul’ Museum, the Direction of Timiş county of the National Archives of Romania and the Museum of Banat in Reșița. The Nicolae Ilieșiu contri-butions represent an important step forward in the deciphering of the medieval past, these contri-butions it recommends him as a serious historian, pleasant, alert, able to convey to the public the message of the past. He died on 5 May 1963 in Timișoara.
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On the day when the soldiers of the Theban Legion are mentioned (September 22), led by their commanders, Saints Mauritius and Candidus, the Church also mentions a holy missionary from Germany, less known: St. Emmeram of Regensburg. He is, along with Saints Rupert of Salzburg and Corbinian of Freising, among the most important missionaries of the early Middle Ages in Bavarian territory.
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The current pages, entitled Concerning Origen, are regarding the third-century theologian as the greatest interpret of the Bible and the founder of the Christian theology as a system. In our time, it is generally admitted that the condemnation of Origenism was made before the official opening of the Fifth Ecumenical Synod - A.D.553, and the 15 anathemas do not belong to this council. It is possible that Origen’s name had been interpolated after the Synod, in the eleventh anathema from the group of the fourteenth anathemas directed against the Three Chapters.
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The purpose of the historical truth is to know and understand the historical context and to fructify this information for world’s development. If one were to summarise the activity and mission of Father Patriarch Justinian, the most suitable words would be those engraved on his tomb: “I fought the good fight. I kept faith unspoiled. I reached the end of my life. From now onwards, I’ll be expecting the virtue reward that Lord, the righteous Judge, will give me that day”.
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The World Council of Churches (WCC) represents the reference forum for the combination of all doctrinal issues and not only of the Church. Based on a paper present by WCC in 2013, I treated the issue of dialogue as an ideal of regaining Christian unity and of the separating the Church from its Mission. Horizontal and full ecumenism manifests itself from the inside to the outside, and this fact causes us to understand that the dialogue of the Church is not only with the whole inhabited world, but also the past and the future missionary.
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The diocesan synods summoned by the Tarnów bishops among the many pastoral issues raised also spoke about the issues of singing and music in the liturgy. In the pre-Vatican II period synods showed liturgical music as an addition and decoration of the celebration, and after the Second Vatican Council, as its integral part. In synodal documents it was emphasized the glory of God and the sanctification of the faithful as important goals of liturgical music, its connection with the word, the significance of Gregorian chant and Palestrina polyphony, the sacral nature of works excluding everything secular. Great importance was attached to the existence and service of choirs and other vocal band, to the education of both priests and organists. Synods paid a lot of attention to organist issues (contract employment, pay and living conditions of church musicians).
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Review of: Fr. Krzysztof Kamieński, Okropne dzieje przyniósł nam czas. Duchowieństwo diecezji tarnowskiej wobec wydarzeń 1846 roku, wyd. Biblos, Tarnów 2015, ss. 222 [+ilustracje]. Review by: Wojciech Witowski
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Our research is dedicated firstly to an apologetic analysis about the dialogue between “religion and science”. In this manner, we tried to underline the starting point and the background of the Russian dialectical materialism, as a short historical and conceptual presentation of the most important ideas. The second part of our research is dedicated to Saint Luke of Crimea, an emblematic orthodox hierarch who served the Russian Orthodox Church in the first part of the communist period. He was in the same time a great man of science, dedicated to the medical experience. Saint Luke is presented as an apologist of the Church because of his courageous disputes with the dialectical materialism. In his works we can find many logical answers in the dialogue between religions and science.
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Stanisław Wojeński – who was Bishop of Kamieniec in 1680–1685 – was the author of a printed account of the Polish-Turkish wars of 1684 and was one of the distinctive (albeit forgotten) figures of the Church and political life during the reign of King Jan III Sobieski. He was the son of the Rector of the Cracow Academy and received his education in Poland, Germany and Italy. Since the reign of King Jan II Kazimierz, he was active not only as a diplomat, but also as a Canon of the Cracow Cathedral and as the Archdeacon of the Collegiate Chapter in Pilica. In 1677, he was nominated Bishop of Kamieniec Podolski, which at that time was under the Turkish jurisdiction. However, it was not until three years later that his nomination received papal approval, the delay being due not only to the geopolitical situation of the Diocese of Kamieniec, which had temporarily been lost to the Turks by the Polish-Lithuanian Commonwealth, but also to the fact that Wojeński had been accused – first before the Apostolic Nuncio in Warsaw and later in the Roman Curia itself – of necromancy, lack of personal piety, involvement in the anti-imperial opposition in Hungary (i.e. in today’s Slovakia, which at that time belonged to the Lands of the Crown of Saint Stephen) and of having falsified his own descent (which was not in fact noble) in order to qualify for a senior Church dignitary.
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This article argues that in the thinking of the Orthodox Church, in spite of the simplified preconceptions, the kerygma of the resurrection is not limited to preach the theology of glory, but it covers the entire paschal mystery: the Cross of Christ, His descent into hell, His victory over death and the entrance to the glory of the Father. Such a way of seeing is a result of the biblical and pa- tristic teachings. Its great importance lies in the fact that it takes into account the unity of the mystery of Jesus Christ, God and man. Therefore it assume the intrinsic unity of the cross and the incarnation, the passion and the glory. This unity is strongly present in the Orthodox theology but also the Liturgy celebrated in the Lent, Easter or Sunday.
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In 1201 Cyprian became the bishop of Wrocław. Cyprian was a distingu- ished clergyman, because of his charismatic nature and organizational skills quickly climbed the ladder of church hierarchy. His church career began as a norbertine monk and ended as a bishop. Place and date of birth of Cyprian are unknown, but because of the name - Cyprian (not known in Poland in those days), it is to think, that he came from Latin or German countries.We know from the records, that Cyprian appeared in Silesia before 1193, where he got the task of reforming the norbertine community in Wroclaw. Or- ganizational sense, efficient diplomacy and patronage of Prince Bolesław the Tall, Archbishop Peter of Gniezno and Bishop Żyrosław were contributing that he became the first abbot of the monastery of St. Vincent in Ołbin.Cyprian undertook also efforts, that premonstratensians communities oc- curred in other parts of Poland.In 1193 Cyprian became the bishop of the diocese in Lubusz, through the intercession of the Duke Boleslaw the Tall, but we do not have information about the rule on those areas.Cyprian enjoys great affection of Prince Boleslaw the Tall and his son Henry, soon became the bishop of Wrocław. This election, as well as personali- ty of Cyprian in this position didn't meet with the approval in Rome, but Duke Bolesław enjoying large graces from the Pope, because he favored the reformof the church, pushed through the approval of this choice. In this way Cyprian became the first Polish elective bishop.Cyprian's tenure in Wrocław did not last too long. But in the annals was this time recording as abounding in good relations with the ducal manor, mo- nasteries, with their own archbishopric and the papacy. During his reign and by his participation came to great foundation of Henry the Bearded, cistercian monastery in Trzebnica. He became a carer of cistercian, johannite and regular canons, he gave them new or approved old privileges.Cyprian as a bishop of Wrocław proved to be also an effective politician and diplomat. Thanks to him and support of archbishop of Gniezno and bish- op of Kraków came to a settlement between Henry the Bearded and his uncle Mieszko. Bishop Cyprian died October 25, 1207. He was buried in the cister- cian church in Lubiąż, next to his patron the Duke Boleslaw the Tall.
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In January 24, 1207 through archbishop Henry Kietlicz, Pope Inno¬cent III issued a bull, which main content was to remind the polish princ- es of the right of free election, under penalty of excommunication for the opposition. Prince Henry the Bearded in order to avoid the conflict with the church, supported the candidacy of Wroclaw's canon Wawrzyniec. The new bishop of Wrocław came probably from the lineage of knights - the lords of Pogorzela near Brzeg nad Odrą and walked out of the chapter. A very important moment in the life and pastoral activity of Bishop Wawrzyniec was to participate in the fourth Lateran council in 1215, convened by Pope In¬nocent III. The Council fathers occupied i.a. with an important problem, which is going to be occupied by the bishop Wawrzyniec, ie. the matter of ecclesiasti- cal tithes, when the bishop Wawrzyniec come out strongly against the policy of Henry the Bearded, which release German's settlers from payment of this dues. In the last years of his life, prominent archbishop Henry Kietlicz, with whom bishop Wawrzyniec was generally in good relations, was losing slowly the gained influence and was leaving by most faithful collaborators of the episcopate. Many historians believed that this group joined also the bishop Wawrzyniec, because in last years of live of archbishop, he stood firmly at the side of Henry the Bearded.Bishop Wawrzyniec has contributed to the development of the organiza- tion of the diocese of Wrocław. He, who had good relationship with the ca- thedral chapter held a minor reforms aimed at strengthening its organizational structures. During the reign of bishop Wawrzyniec there was extended an epis- copal office, which served primarily the private needs of the bishop and later ecclesiastical issues of his diocese.It wasn't given to bishop Wawrzyniec to play a significant political role comparing to so prominent and powerful prince, as Henry the Bearded.
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The subject of the article are two pulpits located in the shrine of Our Lady of Sorrows in Skrzatusz. The temple was raised in 2019 by the decision of the Holy See to the status of a basilica. It is an opportunity to bring closer to the reader the knowledge about the places of proclaiming the Word of God in history and today in the sanctuary. The analysis of the construction, shape and iconography of the historic Baroque pulpit leads to the conclusion that as a result of renovation works, there were changes in the color and incomprehensible displacements of the figures adorning the pulpit, affecting its theological significance. The new pulpit, made in 2013, is a well-designed “table” of God’s Word next to the altar (“Eucharistic table”), but devoid of artistic symbolism. Knowledge of the historical, formal, architectural and iconographic issues discussed in the pulpit gives knowledge about the culture of sacred interiors in Wielkopolska (northern Greater Poland) and the Koszalin-Kolobrzeg (Kołobrzeg) Diocese in history, especially after the Council of Trent in the 17th and 18th centuries and after the Second Vatican Council.
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Several archival records and documents in the War Archives in Vienna portray the life and work of military clergy in the Habsburg armed forces. The paper presents the life and work of military chaplains from the Diocese of Bosnia or Đakovo and Srijem, Croatia, Marko Hummel and Ivan Kralj, who worked and operated in the Habsburg armed forces. Marko Hummel joined the aforementioned armed forces in the mid-19th century and performed religious services until his retirement, while Ivan Kralj served in the army for a much shorter period of time, since he supposedly had trouble with his superiors and due to the circumstances he encountered in Petrovaradin (Peterwardein). The main purpose of the following paper is to cast some light on a part of the Croatian church history that is frequently forgotten and to hopefully motivate further research of the topic.
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