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The present study aims at bringing forward a research focused on a part of the clergy that was less studied in the religious historical research from the last decades. We refer here to what we can generically name as „the local clergy”, the priests and the protopopes from the Blaj Greek-Catholic archdiocese in the second half of the 19th century. The archdiocese of Blaj or the metropolitan diocese included most of the former Făgăraş episcopacy (from the founding of the metropolis in 1853), being the largest from the eparchies of the Romanian United Church in the timeframe we are interested in. The research we are putting forward wishes to note some elements relevant for the intellectual path and social status of the Greek-Catholic clergy from the are in question. Such elements are: the learning institutions, the way they obtained their positions, the coordinates and career paths. It is interesting to observe and to prove with quantitative data up to what point was the „religious vestment” passed on from one generation to another in the metropolitan diocese of Blaj – the existence of priestly dynasties, a reality encountered at that time in both religions shared by the Romanians from the intra-Carpathian area. Another point of focus will be the intellectual training of the parish clergy: how many of them had completed their studies (seminary of religious academy), respectively up to what point the so-called „moralist priests” – parish clergy with minimal training, focused mostly on the basic elements of the rite – still function in parishes at a time when the Romanian society was stirred by the beginning of the modernization process. Also, taking into account that after 1853 the Romanian United Church has again the option to send students with scholarships to study in Rome at the Urban College of the Propaganda Fide Congregation, it is interesting to see up to what point the clergy that studied in Rome and other faculties and seminaries from across the Empire (Ungvàr, Budapest, Vienna) will serve in the parishes or whether they are to be found in the central levels of the archdiocese’s religious life. We believe that it is interesting to find out, at the same, what was the level of „practice of culture” of a parish priest from that period, in other words to what degree and up to what point, going beyond the strict religious obligations and the practicing of the rite, would the Greek-Catholic priests from the archdiocese of Blaj read the newspapers or ha libraries in their homes, whether they were active in the ASTRA departments etc. The material we propose will thus try to be a contribution based on documents, alongside several proposed lines of analysis and interpretation, with regards to the study of a social and professional category ̶ the local Greek-Catholic clergy ̶ that occupied an important part in the Romanian society from Transylvania in the second half of the 19 th century – beginning of the 20th century.
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Głównym problemem, z jakim musiało się zmierzyć społeczeństwo powiatu wieluńskiego po odzyskaniu przez Polskę niepodległości, była trudna sytuacja materialna, będąca skutkiem wysokiego poziomu bezrobocia. Wpłynęło to na ogromne zwiększenie wychodźstwa sezonowego do krajów Europy Zachodniej w celach zarobkowych. Ludność robotnicza traciła tam kontakt z wiarą katolicką. W trosce o życie religijne emigrujących diecezjan bp Teodor Kubina zorganizował „Stowarzyszenie Wychodźców Polskich pod opieką Królowej Korony Polskiej w diecezji częstochowskiej”, którego celem było zjednoczenie robotników sezonowych, podniesienie wśród nich poziomu moralnego i ugruntowanie postaw patriotycznych. Szczególną grupą diecezjan, którzy zostali objęci oddziaływaniem stowarzyszenia, byli mieszkańcy powiatu wieluńskiego.
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W 1924 r. Augustyn Zmarzły otrzymał święcenia kapłańskie w Mödling koło Wiednia jako członek Zgromadzenia Słowa Bożego. Tego roku wyjechał jako misjonarz do Chin, w których pracował przez 25 lat. W czasie swojego pobytu w Państwie Środka napisał wiele artykułów, które publikowano na łamach czasopism wychodzących m.in. w Polsce, a także w Niemczech i Stanach Zjednoczonych. Dotyczyły one szerokiej problematyki, począwszy od historii Chin, tamtejszych zwyczajów i kultury, po badania etnograficzne. Jedynie na łamach czasopisma „Nasz Misjonarz”, wydawanego przez polskich werbistów w okresie międzywojennym, opublikował ponad 120 listów. W swoich tekstach poruszał bieżące wydarzenia polityczne z Dalekiego Wschodu.
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Polskę i Włochy łączy szczególna wspólnota religijna i kulturowa, którą przez wieki wzmacniali polscy pielgrzymi przybywający do Wiecznego Miasta. Dlatego też powstała pilna potrzeba utworzenia w Rzymie ośrodka dla przebywających tam Polaków i Polonii. W 1980 r. zakupiono dom przy via Cassia w rzymskiej dzielnicy Giustiniana, który rok później ofiarowano papieżowi Janowi Pawłowi II. Jak wynika z badań, Dom Polski w Rzymie stanowił i stanowi w pewnym sensie oazę polskości, skrawek polskiej ziemi poza Polską, miejsce dialogu naukowego, religijnego i kulturowego, gdzie popularyzuje się polskie dziedzictwo i ubogaca je o wartości humanistyczne i chrześcijańskie.
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An article based on the manuscript of the Cistercian monastery in Vyšší Brod presents a treatise of an unknown member of this South Bohemian community from the end of the 14th century. In the treatise beginning with the words Alma mater ecclesia the Cistercian from Vyšší Brod expressed negative influence of the papal schism on the medieval Church and accused the originator of this condition, the antipope Clement VII. The contents of the treatise made it possible to discuss some of the current problems in the Czech setting caused by the papal schism.
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The restoration of the cross from the table of secondary altar from the right side of triumphal arch, Saint Ursula Church from Sibiu, represents the beginning of a journey which culminated with the restoration of the three altars. I want to emphasize the importance of each ecclesiastic object from the church by according special attention in the conservation and restoration process. The piece represented multiple degradation problems, with were progressive, so was necessary complex intervention for its stabilization and to offer a proper value for a long time in its origin placement.
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In the article, the author looks back at the plenary assembly of the Catholic Church in the Czech Republic, which was closed fifteen years ago. In general, it evaluates the outputs of the assembly and contemplates its importance for the further life of the Church in our homeland.
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The article presents two still unedited documents sent by the Cardinals to the South Bohemian nobleman Henry of Rosenberg in May 1408 and in February 1409. In the documents, the Cardinals, after leaving their popes, try to justify their actions and thus gain support for the forthcoming Council of Pisa.
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Ing. arch. Josef Hyzler patřil mezi dlouholeté členy Klubu Za starou Prahu. Narodil se 5. dubna 1923 v obci Mukařov u Mnichova Hradiště, v rodině koláře Josefa Hyzlera a jeho manželky Růženy, rozené Burešové. Podle tradice odvozoval rod Hieslerů, poté Hyzlerů, svůj původ od malíře Georga Hieslera, který přišel do Čech v polovině 18. století z Alsaska-Lotrinska a působil ve službách Valdštejnů na zámku Mnichovo Hradiště. Jeho potomci však zchudli, žili jako sedláci a řemeslníci. Krásná krajina na prahu Českého ráje, matčino vyprávění pověstí o místních hradech a zbytky blízkého cisterciáckého Kláštera nad Jizerou se staly jeho celoživotní inspirací.
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It is clear, that one of the chief characteristics of canonical material, which has be been kept throughout a period of more than two thousand years – not depending on its date of origin – is its “sacred character”. The Bible, the Holy Tradition and the Magisterium of the Church are basic and essential sources in the Church’s life, therefore these are also indispensable bases for canon law as a norm-system which regulates the relations among persons and objects which participate in her very life. In order to interpret correctly these norms, the canonist needs to know – at least on a basic level – the Corpus iuris canonici, including acquiring the meaning and method of the auxiliary abbreviation system. Good routine in the canonical Latin is an elementary presumption by the Code. These indicated capacities were served already by the annotated edition of CIC (1917) which contained the sources of each canon in abbreviated form, and it is true regarding the new Code of Canon Law too. Canon law itself is in a close relation to the pastoral and sacrament-administering life of the Church and its content together with its goal are defined by her funder. This is therefore that stability which among alterations of external conditions signifies the immutability in the historically institutionalized Church’s life.
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Slobozia Domnească Church in Bucharest is one of the oldest churches in town, being built with the dedication of Saint Dimitrie Izvorâtorul de Mir in 1665 by the prince Radu Leon Vodă on the place where the soldiers fell in the battle of August 31, 1631, next to the cross built on the stone on February 20, 1632. Due to the inclement weather and stained glass, the original church was not preserved but was resided in stone in 1743. During the communist regime, the church was saved from demolition by the worthy patriarch Justinian Marina (1948-1977). The present paper aims to highlight the role played by the Slobozia Domnească Church in Bucharest during the First World War on the basis of documents from the parish archive (1916-1920). Thus, the work is divided into two chapters: (1) The Slobozia Domnească Church during the war (1916-1918); (2) The Slobozia Domnească Church and the aftermath of the war. The 34 documents presented for the period 1916-1918 together with the 14 documents from 1919-1920 describe another image about the history of the Romanian Orthodox Church and of Romania, as presented a century ago. The correspondence described here between the Archpriest Traian Vintilescu, of the Lower Square Deanery of the Capital, with the Epitropy of the Church and the parish priest, show unusual aspects faced by the Romanian Orthodox Church during the First World War.
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In 1458, seven canons of the Chapter of Zagreb were expelled by Bishop Demetrius Čupor and his supporters. In their protest before the pope, they claimed that the only reason for that was because they were Germans. Upon examining their careers and the current political situation within the Kingdom of Hungary, it becomes clear that, although an anti-German and generally anti-foreigner sentiment was present in the country (which is apparent in the laws passed by King Matthias), the real reasons for their expulsion were political. Bishop Demetrius had spent more than a decade fighting for the bishopric against his rivals, who were protected by the Counts of Celje, the then patrons of the Diocese of Zagreb. Most of the expelled canons had been given their offices by the said family, and some of them maintained close relations with Emperor Frederick III. The fact that most of the expelled canons returned to the chapter soon after their expulsion further indicates its political background. Those who returned once again became esteemed and trusted members of the chapter. Those who did not return – three out of seven – were all in the emperor’s service, and the chapter took special steps to prevent them from reclaiming their offices.
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The author analyses Croatian and international historiography on the Greek Catholic diocese of Marčanska (Svidnička or Platejska) since the early 1990s, emphasizing that the increased interest in this topic at that time was partly driven by the political changes in Croatia and its surroundings. The topic has been in the focus of interest of historians dealing with the Military Frontier (Krajina) and the Catholic Church as well as authors of the syntheses of the history of Croatia and the Serbian Orthodox Church in Croatia. A number of scholars in Croatia have accepted J. Šimrak’s conclusions about the success of the union in the early 17th century as a consequence of the wider Union movement and the responsibility of the Vienna court and some Zagreb bishops for its failure. On the other hand, foreign historians have accepted conclusions about the Habsburg religious policy from Austrian historiography written in the second half of the 19th and the early 20th century, repeating stereotypes and inaccurate data that were not scientifically evaluated, such as the hypothesis about the Jesuits as the main factors in the expansion of the union and the constant Catholic pressure on the population of the Orthodox frontier region, allegedly carried out by the Krajina commanders. Only a few historians have indicated the unsustainability of these hypotheses and pointed out that the Frontier was a desirable settlement area for Orthodox Christians from the Ottoman Empire. There are noticeable differences among the scholars as to the interpretation of the beginnings, motives, and reach of the union, as well as different understandings of the basic concepts concerning this issue, and due to the lack of relevant studies and the use of unreliable older historiography, these 18th-century events have been described very scantily and inaccurately, especially the reign of Charles VI. Croatian historiography has made some progress in researching this topic and some scholars have critically assessed the said historiography, highlighting its shortcomings and observing the history of the union and the Diocese of Marčanska in the broader context of the history of the Military Frontier and the Habsburg religious policy in Southeastern Europe. Their research results have corrected some inaccurate data on the bishops of this diocese and presented Habsburg religious policy as more complex than the previous historiography did, opening new research topics such as the conversions and the Catholic renewal in Krajina, to which a more detailed scholarly analysis has yet to be done.
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The study presents the history, role, impact and significance of the Hungarian Protestant Baldácsy Foundation. The author initially presents Antal Baldácsy’s life and work and his financial support in establishing the Foundation. The enthusiastic leader of the Foundation was the Reformed Bishop Pál Török. The Foundation provided timely support and assistance to the Hungarian Protestant Churches living under troubled financial circumstances. The author also formulates some important conclusions at the end of the study. The article lavishly quotes unpublished writings of the Unitarian Bishop József Ferencz.
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Bishop Áron Márton and László Németh, one of the greatest Hungarian writers of the twentieth century only met once in 1935. They both thought that the moral and social vacuum of the 20th century was a crisis of values. They both recognized that the spiritual values elaborated in minority life were suitable for resolving this crisis. In the 1930s both of them strove to prepare Hungarians to fight against the inhumanities of their era. In order to achieve this aim all the extremist ideologies had to be avoided. They both were of the opinion that the roots of the modern social crisis were in the fact that positivist philosophy which rejected metaphysics divided human thought into various disciplines. Consequently, the society was also atomized and the 20th century dictatorships took advantage of this situation. Áron Márton pointed out that the immeasurable power of knowledge without the gospel might make people cruel. László Németh announced the quality revolution which meant personal and social renewal. Áron Márton also urged on quality when he accentuated the competitiveness of minority societies. This competitiveness ensures the survival of minorities in the competition of majority societies.
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Bishop Áron Márton has registered the mass intentions in Latin. The prayer intentions show his deep spirituality. They also show the bishop’s accuracy in listening to people and not in least his ecumenical spirituality. We claim that the bishop’s booklet confirms the sanctity of his life.
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Archbishop Stepinac work left an important legacy in the life of the Archbishopric of Zagreb. Due to his pastoral efforts, a number of new parishes were established in Zagreb and its environs, including the parish of St. Nicholas Tavelić in Kustošija. By reconstructing the process of establishing this parish, it is possible to shed light on associated problems such as the attitudes and reactions of Church institutions, the laiety, the general public and government authorities. Today Kustošija is an integral part of the municipality of Zagreb, but at the time when the parish was founded it was a typical suburb.
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