Historyczny kształt prawa kościelnego
On November 7, 2009, a seminar on the subject of tradition took place at the Higher Theological Seminary in Łódź.
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On November 7, 2009, a seminar on the subject of tradition took place at the Higher Theological Seminary in Łódź.
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The review of: Il Ius divinum nella Vita Della Chiesa, XIII Congresso Internazionale di Diritto Canonico, Venezia 17–21 settembre 2008. A cura di Juan Ignacio Arrieta, Venezia 2010, ss. 1436.
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The article analyses the role of the defender of marital knot in the cases of declaration of nullity of marriage on the base of cases in the Tribunal of Diocese of Łódź in years 1984–2005. The author shows the notion of the defender and his rights and obligations in the four phase marriage process according to the Catholic Church in the Code of Canon Law from 1983. The defender of marital knot is appointed to introduce everything what in rational way may be quoted against declaration of nullity of marriage. The defender is active during the four phases of the process, especially during the prove phase and during the discussion of the case.
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In article I present the phenomenon of fear of technology. Media education helps to overcome the technological concerns of humanity. Technology does not determine us, but we need “three fundamental options: formation, participation and dialogue”. This is the last apostolic letter of John Paul II. He started and he ended His pontificate, saying: do not be afraid.
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In the European civilization an attempt to interlink religion and politics very often was a source of conflicts. Historically, this conflict could have been resolved by the way of theocracy or political dictatorship. Today we tend to more democratic outputs. We live in a time of an idealization of democracy and quite often we forget its limits. P. Ricoeur has always underlined provisional character of politics and democracy drifting between idealism and utopia. Nevertheless, democracy in the occidental world becomes step by step a normative value to which the notion of truth has to refer in the politics as well as in the ethics. ”The problem” of democracy consists on being no more than an instrument and not the truth itself. Democracy will never play the role of a symbol or myth on which the foundations of a civilization or a culture can be built. Hervieu-Léger says even about a democratic deformation of the symbolic and religious system of European culture. A radical separation of religion and politics which is a split between the truth and the reality runs a risk of an anarchy. Facing the lack of an unquestionable value of truth and order democracy slowly takes the shape of a dictatorship. Paradoxically this absolutism of democracy preaches its rights by criticizing similar to itself: conservatism and extremism. Nowadays, politics needs a wider support from a constructive dogmatism, needs axioms, truths in a way to avoid sloping down into a totalitarian utopia. There is no question to give privileges to any religion or confession. The point is rather to break up the code of a negative interpretation of religious implications in politics. A positive symptom in this area is that the European Commission tends to set up a permanent dialogue with churches and religions.
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Bishop Józef Rozwadowski was born on 19 March 1909. After graduating from the Seminary in Cracow, he studied at the St Thomas University in Rome, Italy and at the Jagiellonian University in Cracow, where he was conferred on the PhD degree. In 1968 he became an Ordinary of the Lodz Diocese. In his work he did his best to help others, especially the disadvantaged people. During the time of Martial Law in Poland, he inspired others to provide material aid and spiritual assistance to the repressed, imprisoned political opponents and their families. For that purpose he created centers providing material aid and legal advice to the ones in need. The Bishop himself was involved in all those actions as well as he interceded for the political prisoners with the state authorities.
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This article being a kind of the introduction presents all tempels that were built till 1914. Lodz from this days was called the city of three religion. Catholicism was a first religion, which has developed in Lodz. The first mention about it came from XIV century. Quick parish development has been a reason to built many churches. Lutheran society was exist in the city from XIX century. Judaism, as a third Lodz`s largest religion has been developing here since XVIII century. It is a very ineresting topic because such a city with various nations and cultures, where each of them owns a temple, is full of variety.
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The subject of this article is a problem of toxic preaching. It was analyzed most of all on the ground of the opinions about Sunday sermons. Toxic sermons was considered in a twofold aspect. First it were composed objections to Sunday preaching, and then were analyzed a several themes which have toxic influence on the listeners of Sunday sermons: image and concept of God, Christian eschatology, suffering, will of God, concept of the Church, ecclesiastical teaching and freedom, sexual and marital moral and politic. The conclusion is that there is necessary to take into consideration rules of interpersonal communication rules and reliable theology by preachers.
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The Code of Canon Law of 1983 referring to hierarchical recourse, does not limit it merely to appeal to the Congregation of Roman Curia, but it refers to each recourse placed to higher executive administration organ. The subject of our interest, however, is the hierarchical recourse placed in front of the Roman Curia after exhausting the hierarchical path of lower grades. Because according to can. 1737 § 1 Code of Canon Law, anyone who considers himself injured with the decree can place recourse to hierarchic superior of the one who delivered the decree. Therefore we are speaking about the subject of the recourse, the motive, as well as, the procedure to be undertaken in order to obtain the desired goal, appeal or change of harmful act.
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There are many theoretical approaches in theology of conversion and psychology of religious conversion. The author highlights the need for a multidisciplinary approach toward conversion both theological and psychological. One of theological interpretations of conversion has been presented by Canadian philosopher and theologian Bernard Lonergan (1904–1984). This article presents the Religious Conversion Scale developed by Soinski based on Lonergan’s theory. The scale uses the same categories to conversion as were identified by Lonergan and is measure both the global intensity of conversion and the intensity experience of three dimensions of conversion: intellectual, moral and religious (spiritual). Preliminary indicators of validity and reliability were calculated on the basis of the results obtained from 144 subjects. The results confirmed high discriminative power of the items as well as high homogeneity and stability of the subscales. Theoretical validity of the scale was established by means of factor analysis. This paper shows that the average age of a student of theology when he had experienced religious conversion was 19. They (56 women and 56 men) had the most intensive the spiritual conversion experience („be attaching oneself to God”), but the men equally experienced the moral conversion. The results suggested that the women frequently converted in the way of illumination but the men equally converted in the way of purgation.
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The monastic formation is a process of shaping the competence of living a monastic life in which religiousness is a motivating factor. Shaping the competence accentuates the progressive aspect of the formation process – the system of changes leading to a higher quality of monastic life. However, the phases of specific lack of adaptation of the person to external formation structures, i.e. experience of crisis can also be observed in the formation dynamics. The subject of the presented research is looking for personality correlates of crisis, analysis of interrelations between crisis and the change of oneself which is experienced in the formation process and the characteristics of the ways of coping with crisis during formation. Women practicing the monastic formation in female orders (N=226), aged between 19 and 30 years (M=23,68) constitute the study group. Following methods were applied in the research: The Five-Factor Inventory (NEO-FFI) by P.T. Costa and R.R. Mc Crae, The Adjective Check List (ACL) by H.G. Gough i A.B. Heilbrun, and the Scale for Studying the Monastic Formation by B. Zarzycka. The research demonstrated the presence of crises during the monastic formation. The most common are crises of trust in people, in vocation and in values. Personality does not constitute a considerable predictor of the experience of crisis – solely the agreeableness scale differentiated the groups. Crisis is a factor which decreases significantly the intensity of the change of oneself experienced during the monastic formation.
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Charitable and beneficial activities meant a lot in the history of Lodz, especially during the First World War and then in the following years of a severe economic crisis. A prominent figure in those times was bishop Tymieniecki, who was in charge of the new Lodz diocese. During the war he worked in the Custodial Council in Lodz . In 1915, on his initiative, there was organized Cheap Hygienic Canteen for Intelligentsia. He also organised two shelters for the homeless and for children. It originated the Association of Saint Stanislaus Kostka’s Shelters. After the war he did his best to protect and help poor children. He supported „A Drop of Milk Association” and organized summer camps for poor children of Lodz. Bishop Tymieniecki also brought a women convent to his diocese and the nuns immediately got involved in working for charity. On February 1931 he set up a committee whose aim was to help the poorest and consequently on his initiative parish committees sprang up. Bishop Tymieniecki developed the activities of Caritas and cooperated with governmental and local institutions to protect and help the poorest. He draw attention of prominent people and institutions in Lodz to the needs of the poor. The genuine priest of working class in Lodz, he regarded charitable activity as one of the main tasks of pastoral work. Without it, there is no real religious life and the life of the Church dies out, he mentioned.
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The review of: bp Adam Lepa, „Mity i obrazy“, Archidiecezjalne Wydawnictwo Łódzkie, Łódź 1999, ss. 95.
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On October 11, 2008 at the Higher Theological Seminary in Łomża, a symposium took place that addressed the pastoral-liturgical theme "Preventive Aspects of the Formation of Parents and Children for First Holy Communion." The symposium was attended by about 100 people from all over Poland, attorneys' offices, catechists, parents, seminarians, participants of the Crusade for the Liberation of Man.
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Christianity has left an undeniable mark on the “soul of Europe”. Nevertheless, it was not the only inspiration that brought up Europe. The common memory of Europe also consists of movements that denied any religion. Besides, Christianity was divided into its own different confessions. Each one of them introduced its own specific way of understanding of the place of religion in the public life. These differences have endured to our days and it is why not all of Christians insist with an equal strength on the need to include the “Christian heritage” reference in the principal document of the EU. A new quality is being introduced to the question of religion in Europe by the growing presence of Muslim environment. At the same time the EU is searching its own “soul”, an identity, a fundamental idea. After years of indifference the political institutions of the EU invite more willingly the Churches to have an open dialog with them. The Churches from their side possess more and more institutionalized representations in the EU. It seems that the state-church relations have changed the logic from a convention of theocracy into a convention of negotiation. The dialogue as a method became even a new form of non-institutional presence of religion in the political life. In this new situation the memory of the “Christian heritage” should rather result from dialogue than from any constitutional declaration. The only fear that concerns all of Christians is about the condition of European democracy which chronically suffers from lack of interference with the Christian values.
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The look on matters of the value always a reference to man, and is in his individual dimension and social. First it is necessary to ask after of Creator-the beneficial paradigm of the value which is a foundation of principle anthropological, so of all questions for the person. If consequently at once stands up personalistic the paradigm of the value. Extending the sphere must be evidenced the social paradigm of the value, embracing abundance of forms and indications. A further stage of deepening is the religious paradigm of the value. An end stays the eschatological paradigm of the value built on the resuscitation of New Adam. All that has a reference to the truth of the new man liberated in Christ. These elements of the message of the value to be guilty creatively inscribed into Europe.
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In the years 1947–1967 he was the third ordinary of Lodz Diocese. Between 1910 and 1914 he studied at Theological Seminary in Kielce and then until 1918 at Theological Academy in St. Petersburg. He was ordained in 1916 in St. Petersburg. From 1919 till 1937 he was a professor at Theological Seminary in Kielce. He took a doctor’s degree at the Catholic University in Lublin in 1932. In the years 1937–1939 he was a professor of the Theological Faculty at the University in Vilnius. He was appointed the bishop of Lodz Diocese on the 20th December 1946. He took up his duties as the bishop on the 2nd March 1947, was consecrated on the 19th April 1947. He was installed as a bishop on the 20th April 1947. He was a very active bishop of the Diocese. He carried out a lot of administrative reforms, brought to life 6 deaneries and 15 parishes, summoned two diocesan synods. He took great care of both spiritual and intellectual development of the priests. He performed a variety of important functions during the Conference of the Polish Episcopate. He was the member of the Mixed (church and government) Committee and the Cammon Committee. Since 1949 he was the member of the Main Council of the Polish Episcopate. In the years 1953–1956, during the imprisonment of Primate Stefan Wyszyński, he was the chairman of the Conference of the Polish Episcopate. He took an active part in all the sessions of the Second Vatican Council.
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The homiletic creation Alexander Syski is characterized with the creative engagement into the creation of the Catholic community which impromptu conscious undertakes its own duties. Returning of the attention on the necessity of associating itself laic Catholics is an exploration of their part and the responsibility for the present day. The prognostication Syski is a call to the life according to indications of the Church which gets out of the authentic and creative collection of commitments. Those commitments are not a limitation, but with the chance of the more and more fuller exploration of its own appointment. The Christian appointment appears as the usage of the learning of Gospel in every dimension of the human life and in all engagements which become his participation. Finding of proper himself places at church lets on the affirmative realization of its own appointment and responsible building of the God’s Kingdom on earth. The work of the “Popular Pulpit” became an efficient tool in the epoch of the special application on examples of Christian attitudes.
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We consider some forms of the witness of a life of laity which is a fundamental form of propagate of Gospel in the modern world. Firstly, the apostolate of the laity expresses by following Jesus Christ in the daily life. By st. Francis de Sales it is mainly realized through practice of the small virtues such as humility and gentle charity in the spirit of true joy. Secondly, st. Francis de Sales pays attention that fidelity to duty of the state is an important dimension of the apostolate in the daily life, for example in the marriage, in the family, in the work. Thirty, st. Francis de Sales proposes also to practice of Gospel advice, first of all poverty, chastity, obedience. He explains how we can realize them in the life of the laity.
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The article The particular role of a woman and her vocation in modern times is an attempt to present the vocation of a woman and her unique role in the background of the present-day world. Author relaying on a woman’s vocation that is described in the Bible moves on to specifying her vocation as a Divine gift, and further to the description of her role and duties which are supposed to taken up. After analyzing the Scriptures Author proposes the following thesis – the fundamental vocation of a woman is love and following from it – motherhood. From this primary Divine intention result specific duties which she ought to realize in the modern world. Among them the most important are: upbringing for peace, married love and safeguarding of life and its suitable transmission. Author observes that among numerous menaces should be noticed: pro-abortion thinking, contraception which is a remedy of all feministic movements which are trying to put on an equal footing to both of the sexes at all costs in their function and duties. A woman who fulfills herself in love can be deprived of her dignity which she was endowed with by the Creator. A contemporary woman-mother must rediscover her identity in love that flows out of her heart. This current of love can include all human beings striving for the motherly warmth and tenderness of her hands ,which in turn gives the sense of trust and security.
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