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Every canonization process is a long and laborious process aimed at documenting the sanctity of the life of the servant of God, which can be expressed through heroic virtue, martyrdom, and, more recently, irrevocable sacrifice of life for others. There are many such processes in the Catholic Church, because the Church wants to show that holiness is available to everyone. This presentation discusses the history and current state of the beatification process of the Servant of God, Card. Augusta Hlond SDB (1881–1948), Primate of Poland and founder of the Society of Christ for Polish Diaspora. At the beginning of this description, the author briefly introduces the reader to the general principles and individual stages of the beatification process, which in turn is the first part of the canonization process. Then the issue of the so-called “The opinion of sanctity”, which in the process of beatification is an indispensable condition for initiating an investigation. In the case of card. Hlond was the conviction of people about his holy life that could be observed already at the time of the funeral. In the next part, the vice postulator of the process presents a detailed history of the investigation – starting with the efforts undertaken in the 1960s and 1970s, through the diocesan phase, to the present state, which is called the Roman stage. Because the beatification process of the Primate Hlond is guided by the heroic virtue, a miracle will be needed for the beatification. The author of this submission in the next part discusses three cases of healing through the work of the Servant of God, who were initially verified whether they can be presented to the Congregation for the Causes of Saints as extraordinary and inexplicable from the medical point of view. Finally, at the end, you can become familiar with the controversies and accusations that have arisen during the ongoing trial. The Vice Postulator presented them to four: 1. The primate’s accusation of anti-Semitism; 2. The issue of the cardinal’s departure from Poland at the beginning of September 1939; 3. The accusation of collaboration with Germany; 4. The problem of extraordinary powers received from the Holy See in 1945. The whole presented issue ends with a positive conclusion, indicating that the formal beatification process of cardinal A. Hlond is moving forward, and what's more, he has a chance of a positive ending this year. It is also worth noting that in 2018 we are experiencing the 70th anniversary of the birth of primate August Hlond to heaven.
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The unprecedented development of information and communication technologies is certainly a chance for man and the driving force of many changes in himself and in his life environment. However, the mere growth of the pace of change is not tantamount to going in the right direction. Hence, in addition to the constantly increasing technological possibilities, there is a need for an operational communication model, which in a growing complexity and fluidity of communication processes would provide a certain point of reference and support. Such a model, inspired by the theological dynamics of the event, is proposed by Pope Francis in his messages for World Communication Day.
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The article describes, on the example of Communio Sororum Discipularum Crucis, how life in the community can become a path to spiritual development. Man transcending himself, going beyond his own affairs, is already developing. In the community he goes from “I” to “we”. He becomes responsible for the shape of his community, his spiritual development (or lack of it) affects the shape of the whole community. The conditions for spiritual development are encounters with Christ, especially in the Eucharist and during adoration, fidelity to the Gospel and constant conversion, and concern for the Church and commitment to his life. The Sisters are to help the Church to fulfill his mission through the apostolate among the laity. But first, before they go out to people outside of the community, they must learn to see their sisters, embrace them with all their weaknesses, surround them with prayer, love and understanding.
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The subject of the analysis in the article is the origin and significance of the cult of the snake Nechushana in Jerusalem. Its beginning is connected with Moses (2 Kgs. 18.4). The following part examines contextual references Nb. 21,4–9, the pericopes constituting the etiology for the information from 2 Kgs. 18.4. Thanks to that study, the key theological significance of the pericope has been shown (especially in relation to Ex 15, 22–26, Nb. 11). The third part of the analysis is a comparison of two texts, Nb. 21,4–9 and Gen. 3,1–(15)–24. Some elements of the narrative method have been used during the study. The juxtaposition of both texts allows to read the etiology of the copper snake made by Moses as a text which illustrates a paradigmatic story about the reasons for the lack of trust in God and its consequences presented in Genesis 3.
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The article presents a real person who experienced the paschal mystery of Christ. The person is placed in a specific historical context. Moreover, the article shows the external circumstances of the Servant of God Fr. Franciszek Blachnicki’s life and the dynamics of his internal life from the paschal perspective that is rooted in baptism.A constant struggle with egoism as a continuous passage (Passover) from the own “I” – esse naturale to a new man – esse supernaturale; passing from shortcomings and weaknesses to virtue, from everything that enslaves to everything that gives freedom – all these brought visible fruit in the pastoral work. Indeed, all these may be possible only when the priest deliberately shares his fate with the fate of Paschal Christ. He is tormented by the Cross and crowned with the glory of the resurrection.
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The Ravno Municipal Project on the valorisation of Zavala through a complete tourist offer included the revision of the archaeological research at the Crkvina locality, where in 1957 two sacral buildings, the church of St. Peter and the church of St. Petka were explored.The church of St. Peter, a single-nave rectangular structure oriented east-west with an apse to the east and entrance to the west side, 12.27 m in length and 5.11 m in width with a rectangular apse 3.05 m wide and 2.81 deep, known for its interesting pre-Romanesque and Romanesque interlace and figurative plastics, and the church of St. Petka, a single-nave structure of small dimensions, 5.45 m long and 3.40 m wide, with a horseshoe apse 2.13 m wide and 1.80 m deep.The justification of 2016 research (still ongoing) was proved on the ground. It included the space of both churches and parts of the necropolis including 24 tombstones (stecak). The result was a series of different, extremely valuable and, for the area, rare architectural and construction elements.A total of 41 graves were explored, 21 in the church of St. Peter, of which 4 children graves and three ossuaries, due to configuration of the terrain raised in two levels, and other 20 graves in and around the church of St. Petka. As a rule, with certain exceptions, they were oriented westward with the heads toward the west, the feet toward the east. As far as their construction is concerned, they were usually rectangular although there could be irregular shapes (in the church of St. Petka due to the architectural adjustment) or, rarely, in the shape of a trapeze. They were coated with stone slabs, or larger and smaller stone blocks, in some cases with plaster. Stone slabs, most often three, were also used to cover the main door of St. Peter's church, where, curiously, some cover slabs of the lower gravestone served at the same time as the floors of the upper level graves.More interesting, however, was the architecture of the explored objects. While for St. Peter's church there have been no new artefacts that would allow us to observe it differently or outside the Romanesque time, St. Petka's church, which was not included into 1957 research, has yielded a number of new and unexpected architectural elements. Based on the research results, at the site of this sacred object there were three layers with the remains of three churches:- The first one was registered even during the 1957 exploration. It is the youngest, probably a modern-day church (according to tradition, St. Petka's church), which adapted to the space of an older one, defined in the second building layer.- The second building layer, by the way of construction and the horseshoe apse of the church, can be defined as an older Romanesque building from the 11th century.- In the third, the lowest construction layer, the remains of a trefoil pre-Romanesque church from the 9th century were explored.Apart from the architecture and interesting burial solutions, there were almost no other findings at this excavation site. Some Dubrovnik, Hungarian and Venetian coins found here, except for their numismatic value, did not contribute to the chronological determination of this locality. Considering the potential of this locality, it will be possible to scientifically present the results only when archaeological research is completed and all relevant analyses done in all segments of this complex site.
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This article deals with the Church schism in the People’s Republic of Macedonia after World War II, on the basis of historical sources from the Archives of Yugoslavia and the Holy Synod of Bishops of the Serbian Orthodox Church (SOC), with special attention devoted, within a broader context, to the roles of Patriarchs of SOC Vikentije and German in the resolution of the Church schism in PR Macedonia. The first part of the paper presents a chronological review of Church conditions in this southern Yugoslav federal unit after World War II, while the second analyzes the role of the Serbian Patriarch’s vicar bishop, Bishop of Toplica Dositej (Stojković), and his activity connected with the church-national assembly held in Ohrid in October 1958, followed by his participation in the establishment of a new hierarchy in PR Macedonia and the creation of the Church schism.
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The article displays the concept of the path leading to saintliness found within the extant early Christian works of the renowned theologian – Origen of Alexandria (185-253/254). The Alexandrian theologian creatively construes Saint Paul’s notions simultaneously employing allegorical exegesis to the biblical texts of the Old Testament. According to Origen, a Christian life is a dynamic process driven by two important life moments: 1) the conversion and baptism as a recovery of the slurred by sin God’s image and attaining of the state of initial holiness; 2) complete state of saintliness in the last days, towards which a Christian is progressing in his earthly life in order to perfect the semblance to God in himself through the acquisition of virtues. In Origen’s view of holiness, it is neither a state intricate to attain nor reserved only for the chosen ones, yet a bequest given by God at baptism, and at the same time tasked to every believer for life.
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Primeval East Church was very careful in the use of classical greek's terms specyfying love. The article presents conception breaking above tendency − the idea of ecstatic, ardent eros in St. Gregory's of Nyssa first written tractate − De virginitate, and is intended to submit variety of types of love and role of love in virginal life. The bishop of Nyssa, seeing main purpose of all human efforts in assimilation to God, emphasizes the virtue of chastity, which increases with love. Owing to this virtue, soul-bride reflects in itself intertrinitarian relations. Through love man rises his nature, assuming triad assigned to nature of God: holiness, impeccability and chastity, and becoming completely and entirely open to experience of spiritual marriage with God.
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The objective of the article is to illustrate the two extremes represented by the broad assortment of movements: the ascetic rigorism and moral laxity. The primary source of text is the first Latin catalogue of heresies, written between 380 and 388 by the Bishop of Brescia, Philastrius. The source selection was dictated on twofold grounds. The treaty contains the most numerous descriptions of heretical groups, yet at the same time is the least known of its kind. The information enclosed in Philastrius' work, summarized in a comparative manner with the descriptions found in other patristic catalogues of heresy – by Epiphanius, Theodoret of Cyrus, John Damascene, Augustine and Isidore of Seville – lead to the following conclusions: 1) for the most part heretical movements followed the ascetic radicalism, motivated most habitually by an exaggerated literal exegesis of the biblical texts (eg. Gnostics, Encratites, Discalced); 2) the few of the laxative-approach movements operated on moral promiscuity (eg. Simonians, Carpocratians, Symmachians), the extent of which is difficult to assess due to the raised issues with the objectivity of Philastrius’ work – undermined by the use of invectives and the apologetic attitude of the author employed in order to defend the orthodox doctrine and morals; 3) paradoxically, there existed also groups that combined inconsistently promiscuity with the elements of asceticism (eg. Borborites, Adamites).
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When Mieszko I went into the water of baptism he opened for the posterity the access not only to the family of the kingdom out of this world, but also to the family of nations of the western culture. His decision started the Polish state. The distance in time and scarce source material cause that the research process is still in progress. The author on the basis of written sources shows how scientific theories considering baptism of Mieszko changed and evolved. Confirmation or falsification of these theories is searched on the basis of archaeological discoveries.On the basis of the research to date the author presents how the main theories considering formation of Polish state based on the decision of baptism of the ruler himself were changing. After presentation of the Mieszko's state in 966, main hypotheses concerning genesis, time and place as well as effects of the baptism of the ruler are pointed out. The theories changed due to the influence of reading sources, political events, comparative research performed through the years and, lately, on the basis of archaeological research and results achieved thanks to the use of the newest research technologies. The baptism of Mieszko was most probably on the territory of Gniezno state in 966 (maybe on Easter Eve). The effects of his decision triggered formation of Christian identity of the Polish state, however, the ruler had probably purposes which were less distant in time, including religious purpose.
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Diocesan schema constitute a valuable source of knowledge on various ecclesial, diocesan or monastic communities. These important publications were also drafted for Eastern Rite Catholic Churches. One of the most interesting documents, albeit largely unknown, is the Armenian Rite Archdiocese of Lviv schema prepared in 1939, currently stored within the Archdiocese Archive in Gniezno. The information contained within this document reference the period directly preceding the start of the Second World War, which for the Armenian Rite Archdiocese of Lviv was a time of sede vacante after the death of Archbishop Józef Teodorowicz. Thanks to data contained within the schema, it is possible to recreate an image of the Armenian Rite Archdiocese of Lviv, which in 1939 was divided into 3 deanaries (Lviv, Stanisławów and Kuck), 8 territorial parishes and 1 personal parish (for the military in Łowicz). It consisted of ca. 5300 followers and 25 clergymen, of which 17 worked directly as priests. The schema additionally supplies a lot of information related to rich Armenian history and culture, their input with regards to propagating education in the Eastern borderlands and to aiding those in need.
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A major problem of the diocese of Lublin during the Second World War was the replenishment of its clergy. In the initial period of the war, Lublin Seminary remained closed. Its bishops were arrested and deported from Lublin. In these circumstances, it was necessary to use some extraordinary efforts to continue the formation of seminarians and lead them to ordination. Right after the Germans entered Lublin in September 1939, the Lublin Auxiliary Bishop, Władysław Goral, still succeeded in ordaining a few seminarians in the seminary church. Then, in 1940, the auxiliary bishop of the Diocese of Pinsk, Karol Niemira, arrived in Lublin and ordained a large group of seminarians. In 1941, one seminarian was ordained in Vilnius. Some regularity in ordination returned in the years 1941-1944, when the Germans allowed the Lublin Seminary to reopen. The seminarians had to travel in small groups to Nowy Sącz, though, where the bishop of the diocese of Lublin, Marian Leon Fulman, was interned. They were secretly ordained by him in the private chapel of the rectory. Shortly after he returned to Lublin, but before the war was ended in 1945, Bishop Fulman ordained another seminarian in his bishop's chapel. In total, during the Second World War, fifty-eight new priests were ordained for the diocese of Lublin.
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The period of time when the Primate of Poland Stefan Wyszyński was imprisoned (1950-1953) is thought to be extremely challenging to the Polish Catholic Church. He was the head of church as well as the voice of nation who opposed the power of Communists in the country in a very explicit and radical way. After his imprisonment and isolation from the outside world, the Communist authorities started the massive infiltration and surveillance of Church. A mitered prelate, Stanisław Bross, who usurped the title of a diocesan bishop assumed power over the primate’s diocese. The Institute of National Remembrance and the Archdiocese of Gniezno do not offer any evidence of Stanisław Bross cooperation with services of the Polish People’s Republic. However, there are strong indications of his conscious and deliberate actions. His usurpation of the power in Church was leading to many divisions among the clergy. After the release a cardinal Wyszyński deprived the man of all dignity and ecclesiastical offices .The following text is the first sourcing and holistic research paper about his life and services. It includes a detailed description of the primate’s imprisonment period as well as the evaluation of the period of time.
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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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The young Giovanni Lotario, future Pope Innocent III, was born in Anagni in 1160. He was promoted to the rank of cardinal by Pope Clement III, his uncle. In 1198 he was elected pope, being animated by the desire to impose over the whole Christendom the suzerainty of the city of Rome. He preached the Fourth Crusade with a lot of enthusiasm and when the Constantinople has been conquered and plundered by the Western cavaliers in 1204, he imposed the supremacy of the Church of Rome in the capital of the Byzantine Empire. He took hold of the reorganization of the Byzantine Church under the authority of the bishops that depended of Rome. Following the Fourth Crusade, Pope Innocent III began the policy of forced submission of the Eastern Church.
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In the south-west of Transylvania, on one of the deep valleys of Poiana Ruscăi Mountains, was founded, either at the initiative of Saint Nicodim of Tismana, the reorganizer of the Romanian monasticism, or – later – with the material support of the Romanian voivode Iancu of Hunedoara, an ancient monastery the Orthodox Church, whose religious destiny resembled, in detail, that of another monastic settlement in the area: Prislop. Important center of Orthodox resistance against attempts to attract the union with the Church of Rome in the mid-eighteenth century, it was burned by the Austrians in the summer of 1762; then abandoned by monks in the following decades, the memory was perpetuated not only by its cultural significance of the past, but also by the name of the present village of Ghelari, the Mănăstire (Monastery), founded in the vicinity, on the properties of the former monastic settlement.
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