UŽMIRŠTI „AUKSO AMŽIAUS“ LIUDYTOJAI
Rec.: Wioletta Pawlikowska-Butterwick, Liudas Jovaiša, Vilniaus ir Žemaičių katedrų kapitulų statutai, Vilnius: Lietuvių katalikų mokslo akademija, 2015
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Rec.: Wioletta Pawlikowska-Butterwick, Liudas Jovaiša, Vilniaus ir Žemaičių katedrų kapitulų statutai, Vilnius: Lietuvių katalikų mokslo akademija, 2015
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The review of: Dainora Pociūtė (ed.), Du laiškai: popiežiaus nuncijaus Luigi Lippomano ir kunigaikščio Mikalojaus Radvilo Juodojo polemika (1556) / Two Letters: a Controversy between Papal Nuncio Luigi Lippomano and Duke Nicolaus Radvilas the Black (1556), studija, faksimilė, komentuotas leidimas, vertimas į lietuvių kalbą / A Study, Facsimile, a New Edition with Commentaries and Translation into Lithuanian (Monumenta Reformationis Lithuanicae, t. 2), 2015, 475 p.
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In the article the author sought to outline the basic postulates of prophetic theology that have their general and specific value. He was led by the thought of portraying the prophets as proclaimers of God’s Word. It pulled prophets away from all previous ties. On the one hand, God’s Word has shown special power, but also impotence when the prophet had nothing except its power and human freedom. This power and impotence of God’s Word has born suffering, distress, and even persecution of certain prophets. Special emphasis is placed on prophetic demands in the socio-political, religious and cult areas where prophets were true fighters for justice and rights in a very specific historical context. Already in their own time they were true fighters for human rights (ius hominis) and the rights of people (ius gentium), but also the proponents for truth from God’s perspective. Methodologically, the author has respected the historical-critical and linguistic determinants important for understanding prophets, but the emphasis was much more placed on the biblical-theological meaning, taking into account the listeners and their area of interest.
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The article discusses aspects of the life of the early Christian communities, which can be deduced from the Epistle of James, the first of the seven so-called Catholic epistles of the New Testament. It attempts to determine the criteria for dating the epistle and its actual authorship. The relationship between faith and acts is dealt differently by the author of the epistle in comparison with the apostle Paul, but James’ conception of living faith makes it possible to harmonize both concepts. The letter is characterized by both a strong tendency toward Old Testament wisdom literature and to Jesus’ statements in the Gospel of Matthew, and therefore shows strong Judaizing features. There is a very strong social charge and criticism of the rich in the epistle. There is also a very unique mention of presbyters, whose specific task was to anoint the sick members of the church community, associated with a prayer for healing.
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The regaining of independence by Poland in 1918 gave rise to great hopes. Very quickly it turned out that one of the most important tasks to be accomplished, was to improve the health of the Polish nation damaged by prolonged war and years of partitions. Sanatoriums, health houses and holiday homes had to be built urgently. The state was counting on the help of Poles, especially those who had a fixed income. In such circumstances, in the early twenties of the twentieth century already, teachers, military personnel, police officers, railwaymen, postal workers and other professional groups set up associations and foundations whose purpose was to build and then maintain (on a voluntary basis taxation) all types of health and recreation resorts. Priests of different religions also participated in this social process. The purpose of this article is to present the circumstances of construction and the effects of the activity of the Evangelical-Augsburg “Księżówka” opened in the summer of 1934 in Wisła. With the outbreak of World War II, “Księżówka” was taken over by the German administration. After the war, the resort has been “nationalized”. At first, local high schools operated there, and then a guest house for the Voivodship Committee of the Polish United Workers’ Party was established. It was only in 1991 – after strenuous efforts – when Evangelical-Augsburg “Księżówka” returned to their rightful owners.
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The article focuses on the role of the Catholic Church in organizing education and care for the young generation in the conditions of laissez-faire policy of the partitioner. The clergy’s activity in the field of education, care and upbringing implemented the assumptions of the social teaching of the Church. Its foundations were formulated in the encyclicals of Leo XIII. In the Kingdom of Poland, they did not initiate a deepened theological and axiological debate, but for some of the clergy became a determinant of practical activities. Assistance and upbringing activities in the Kingdom of Poland and the Borderlands of the Russian Partition for children and youth included for example: ochronkas, orphanages, occupational class-rooms, artisanal enterprises and educational facilities, as well as resocialisation institutions. This activity was particularly noticeable in secret habitless congregations, founded by Capuchin Father Honorat Koźmiński. Diocesan clergy played an important role in the development of Polish education, including work of the Polish Educational Society (Polska Macierz Szkolna) and other educational initiatives.
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The purpose of the article is to present the post-dissolution fate of two convent churches: of the Dominicans at Janów Podlaski and Reformed Friars Minor at Biała Podlaska. Between 1864 and 1875, both churches changed their intended purpose several times. After the dissolution of their religious convents, the church buildings became subsidiary churches, then were handed over to the Uniate Church and converted into the Orthodox churches of that rite. With the liquidation of the Uniate Chełm diocese in 1875, they became Orthodox churches as the post-Union property. The article is based on archival materials on both churches kept in the State Archives in Lublin in the Chełm Greek Catholic Consistory fonds (ref. nos. 286, 353). The documents preserved there make it possible to reconstruct details related to the transfer of both Catholic churches to the Uniates. The study makes it apparent how the tsarist secular authorities tried to use these transformations to remove from the Uniate décor and furnishing these elements that were incompatible with the Orthodox rite.
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The 19th century was one of the richest periods in the history of human thought. If we look at it not only in terms of bare dates, but also in terms of ideologically meaningful events, we realize that this time span symbolically begins with the great French revolution (1789) and ends with the outbreak of world war I (1914). Scientific theories and philosophical ideas that emerged during the nineteenth century – Kantianism, Hegelianism, materialism, Marxism, social and biological evolutionism, positivism, radical atheism – inundated university lecture halls, political cabinets, and parliamentary chambers. Not all intellectuals of that time were aware of the overwhelming power of these philosophical novelties or the groundbreaking significance of major ideological currents. Only serious reflection on what was happening in European thought, in the fields of culture, science, history, philosophy, and religion, allowed people to notice that very serious changes were on their way. One of the key figures who recognized the power of philosophical ideas reverberating in 19-century disputes was an Italian clergyman: Gioacchino Vincenzo Raffaele Luigi Pecci, later pope Leo XIII. It was this Pope who, aware of the weight, power and consequences of the new trends emerging in the late 19th century, in very unfavorable conditions for the catholic Church (idealistic philosophies and incipient Marxism) issued in 1879 the encyclical Aeterni Patris. This sophisticated document was not exclusively religious in character (as encyclicals and exhortations usually are), but it was also concerned with the spiritual and ideological condition of nineteenth-century Europe. The pope delineated the ways for providing intellectual assistance and rebuilding the significance of theology and religion in public life, imbalanced by post-Enlightenment and modernistic trends. Leo XIII argued persuasively that the Church’s mission is not limited to teaching, and that it also concerns the dissemination of relevant content in public and political life. It is not merely economic or concerning everyday life issues that matter for Nations, states and communities are not exclusively preoccupied with economic matters and everyday problems.
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The 1938 Eucharistic Congress in Budapest was held in a complicated historical context, marked by geopolitical changes, the rise of national-socialism and anti-Semitism, and by interconfessional tensions. After an overview of the theological significance of the Eucharistic Congress in a period when the ideas of the liturgical movement were gaining momentum, this paper proposes a nuanced assessment of the Congress, acknowledging the tensions that have overshadowed it. The paper also discusses the significance of the event for Catholics of Latin and Eastern rite, including some reflections on the participation of Roman and Greek Catholics from Transylvania (Romania). In the wake of the 52nd Eucharistic Congress in Budapest, this historical overview allows for some lessons for today. As Pope Francis stressed at the concluding Mass of the 2020 Congress [on 12 September 2021], the past needs to be confronted and the looming threat of hatred requires vigilance. Triumphalism should leave place to a life of service and fraternity, drawing its source from the Eucharist.
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Sacrosanctum Concilium, the Constitution on the Sacred Liturgy, one of the constitutions of the Second Vatican Council, is the Magna Carta of the post-conciliar liturgical reform. However, the renewal of worship in the Catholic Church is by no means a mere one-step, linear process, but a complex sequence of procedures in which many authors have participated and are participating. It is therefore inevitable that the various hierarchical levels will engage in a continuous dialogue. The Consilium ad exsequendam constitutionem de sacra liturgia, which is responsible for coordinating liturgical reform in Rome, has on several occasions requested specific reports on episcopal conferences and the impact of liturgical amendments made by liturgical committees. The present study examines the Hungarian responses to the 1967 pastoral literature report.
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In the teaching of the Roman Catholic Church, the space of the temple is identified with the holy place, the sacred. Issues related to architecture, including religious architecture, although not the most important in church doctrine, nevertheless find their place in it. The subject of religious architecture appears primarily in connection with the function that the building is to fulfill for the community of believers – a gathering place for the celebration of the liturgy. The sacred building should meet liturgical requirements, and also help to build community and an atmosphere of concentration, with the shape of the space so that it stands out from many other buildings that have different social purposes. He thus becomes “God’s home”. The sacrum of the church space is also emphasized by the extensive symbolism, referring both to its whole and individual parts. Throughout the history of the Church, the topic of religious architecture has appeared in many of its documents, both universal and local. The most important of them will be cited in the text, showing the complexity and importance of the issue of religious architecture in the doctrine of the Roman Catholic Church.
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The teaching of Church history in secondary schools was seen as an extremely important educational area. A wide-ranging discussion on teaching methods and curriculum also touched on this issue, from postulates to introduce Church history as a separate subject synchronized with the teaching of general history, through the concern to weave as many historical threads as possible into the curricula of religion. A place for exchange of views and creative discussion was provided not only by conventions and meetings of methodologists and teachers, but also by periodicals, among which “Catechetical and Educational Monthly” played a significant role. The common denominator of all the discussions and analyses was the postulate that catechetical teaching should include topics related to the history of the Church because history is the teacher of life (historia vitae magistra est).
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The article addresses the problem of theological hermeneutics, as seen by Georgiy Florovsky, and discusses, from that perspective, his appeal for the return to the teachings of the Church Fathers. Florovsky does not call for repeating or imitating the past, but for developing Christian thought in a creative way and engaging in a creative dialogue with the spirit of the times. The early 20th century revival of scholasticism was of similar nature: while being an expression of the wish to revert to the golden age of scholasticism, the movement in question also referred to St. Thomas Aquinas’s ability to draw on achievements of the humanities. The central idea of Florovsky’s theology is his interpretation of the Revelation as an event, i.e., as establishing a relationship between two subjects. In his view, faith is based on the primary experience of reality and, at the same time, on the personal encounter with God through his words and acts. The philosophical grounding for Florovsky’s theological thought is the metaphysics of history which involves such fundamental categories as event, person, dialogue, encounter, and communication.
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Unlike Samuil Micu and Petru Maior, whose contributions in ecclesiastic history took the shape of distinct works - translations or original papers - in Gheorghe Şincai’ s case such reflections are part of his masterpiece - Hronica românilor şi a mai multor neamuri. It is a monumental synthesis of Romanian history, with many forays in European history, and represents the final result of many decades of study and serious documentation in the Italian, Austrian and Hungarian librairies. From thematic point of view, we may observe that the spirit of synthesis convinced Şincai to choose only the most important aspects from Romanian ecclesiastic history. There is only one exception, which is represented by his forays in the Greek-Catholic Church history, a lot more substantial because of his affiliation to this church; he succeeded in combining, in a professional way, the historical evaluations and familly memories. Although the history of church was not the official purpose of the work, Hronica românilor… will be considered as a reference point by the romanticist generation of ecclesiastic historians, especially after its publication in the 19th century.
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Review of: Mircea Basarab, Biserica în dialog: Studii biblice, Cluj-Napoca, Editura Limes, 2009, 185 p.
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The structural transformation of the Order of Saint Basil the Great in the last third of the XVIII century is investigated in the article. It is also represented the process of formation of new provinces in the Order of Saint Basil the Great. There is also shown changes in position of basilian fathers after the divisions of Rechpospolita. The text illustrates the gradual reduction of amount of the monasteries through limitation of activity of the Order of Saint Basil the Great by the governments of the Austrian and Russian empires. It is also shown the process of final liquidation of basilian monasteries in 30th of ХІХ of century in the state of Romanovi as a result of hostile politics in relation to basilians.
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The context of placing the coffin with the remains of King Stanisław Leszczyński in the Church of St. Catherine in Petersburg in 1857 is carried in the article. The remains finally returned to Poland and they rest in Wawel (Kraków, Poland). The history of peregrination of the remains from France to Russia and in the end to Poland is commonly known as well as their arrival to Petersburg and their burial next to King Stanisław August Poniatowski and other dignitaries responsible for their rescue. The role of the Łubieński Family and particularly the one of the bishop of Sejny Konstanty Ireneusz Łubieński in the recapture of the remains is highlighted in the article. The life of the priest traced there is based on the souvenirs of his family and his fellow priests. Thanks to their testimony it becomes clear why the burial of the remains was feasible.
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