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Honesty allows man to live in the truth, that is,to know the true values and implement them in man’s life. Honesty is therefore the spiritual force in man, which allows him to properly refer to values and their hierarchy in the spirit of the constantly acquired truth. The aim of the analyses presented in the article is an attempt to show honesty in a varied splendor of truth, i.e., to show honesty as a moral condition sine qua non of learning and living the truth and at the same time revealing the truth as the foundation of being honest. We try to justify the thesis that only through inner integrity and honesty man can discover the truth about man’s human dignity and the dignity of another man and, according to this truth,shape his conscience and be guided by it.
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Education to honesty should be based on giving a good example by Catholics, building organizations and associations,which in practice would take joint responsibility for public life. The church was and is a teacher of society. The article aims to show some aspects of the Church’s responsibility in the education of the society to honesty on the example of Blessed Fr. Bronisław Markiewicz. Fr. Markiewicz knew that the witness of Christian life has enormous power and is able to rebuild whole societies. The author shows in his article that religion – according to Fr. B. Markiewicz - is a value that fosters integrity, motivates and enriches the human personality, leading the way and directions for universal and fundamental values, including patriotic and civic ones.
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The article discusses the Decree on media of social communications Inter mirifica adopted 50 years ago by the Second Vatican Council as the second in the sequence of the Council’s documents. The author pays special attention to the analysis of part I, focusing on the integral development of both media transmitters and media receivers as well as on the moral aspect of shaping good conscience in members of the media community, which particularly significant in the times of development and expansion of the internet.
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Karol Libelt (1807–1875), catholic scholar, philosopher, journalist, social activist, a great patriot, a participant of the November Uprising awarded the Cross “Military Virtue”, is the author of a unique work About the love to the homeland, considered the jewel of patriotic literature. In the article, author analyzes the concept of the homeland and love of it, where he infers conditions and rules of education for love of country. According to Libelt, homeland consists a number of important factors and with each of them the inhabitant of the country stays in close connectivity – with the land, the people, the laws prevailing in the country,with national characteristics and so on – such that we can find the ontological unity at the level of each of these factors between the man and the homeland. Thus the concept of education for love of the homeland developed by Karol Libelt maybe called the principle of unity in patriotic education. Its result of it is not only emotional and exhibiting deficiencies, but also the rational and conscious, so also complete love of the homeland. Karol Libelt by his works and his life entered to the pantheon of Polish national creators, and his ideas stay faithful to the social teaching of the Church.
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Rich research legacy of Carmelite Father Bienignus Wanat, an art history professor, is the motivation of further studies carried out to explain plastic arts created within the Carmelite Order in the Middle Ages and continued till modern times. In the present paper the motif of the cross as Lignum Vitae, which was known the earliest from Palestinian small plastic works of art in the first Carmelites’ area of living, has been presented. We are making an attempt to relate this form of the cross, depicted on religious objects which were brought to Europe from the Holy Land, to the tradition of both St. Mary’s worship and that of the Cross. The first hermitages in Palestine followed by the settlement of the Carmelites in Italy in the 13th and 14th centuries have been pointed out. There are certain relations between the Carmelites’ hermit lives and the original forms of Franciscan life in Italy, Umbria especially. The research has been done on the main directions of piety and university education of Carmelites in Italy in the 13th and at the beginning of the 14th century. Their close relation to the teaching of St. Thomas Aquinas and Dominican piety, continued by the most renowned Carmelite mystics in the 17th century, has been pointed out.In the present paper the mainstream of Franciscan piety has been pointed out and its relation with the contemplation of the Cross as The Tree of Life, the form of which was assimilated by importing ampoules for the holy oil or other votive items from Palestine. Such a motif of the cross, well-known in Franciscan iconography, was also assimilated in Carmelite piety, although the abundance of specific work of arts dates back to the modern era, which is confirmed, e.g. by a crucifix from a former Carmelite church in Warsaw. St Bonaventure’s writings and treaties were read and contemplated in the Carmelite milieu. Those texts established the motifs of cross in art.
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The article concentrates on an interesting 130-year-old artefact located in the Krakow church of Piarists – the decoration of the place where Stanisław Konarski’s (1700–1773) heart was buried. Konarski was a monk of the Pious Schools in the 18th century, as well as publisher of a collection of national laws Volumina legum, a bold commentator calling for strengthening royal power and abolishing liberum veto, reformer of the educational system and founder of the renowned, modern Collegium Nobilium. The circumstances of the discovery and relocation of the relic in 1882 from Warsaw to Krakow and the ceremony of its introduction to the monastic Church of the Transfiguration of Jesus on February 13 are also outlined. Three significant research issues are also discussed. The first one is the problem of the authenticity of the artefact, which was discovered more than a hundred years after Konarski’s death in the possession of a Warsaw optician Jakub Pik. It was then that the question started occupying the minds of researchers, including the rector of the Krakow college Adam Słotwiński. The question is made more relevant by the lack of any direct evidence from 1773 about the removal of Stanisław Konarski’s heart from his body after his death. The information gathered so far allow us to assume, with probability bordering on certainty, that it is authentic and the only surviving part of this famous monk’s body. Another question, totally absent from past reflections on the subject, is the reason why the heart was removed. This particular aspect turns our attention at a strikingly popular early-modern Polish tradition – first in royal families, later also among magnates and nobility – of burying hearts separately, usually by entombing them in a church founded by the deceased. It was found that a considerable number of hearts removed from bodies had been inhumed in Piarist churches (Rzeszów, Warsaw or Łowicz). This tradition, however, did not normally apply to monks. The case of Stanisław Konarski’s heart proves that in the juxtaposition of great merit and monastic vows of humility the merit prevailed. A third question, which contemporaneous researchers could not answer, is the original destination of the box with Konarski’s heart. A confrontation of scant mentions with the situation of Warsaw Piarists in the first half of the 19th century allows us to retrace its route. In 1773 it was placed in the monastic school chapel at Collegium Nobilium, then in 1811 it was relocated to the Piarist church in Długa street; in 1834 the order was deprived of the church, so Konarski’s heart was brought to their college in Jezuicka street. It was held there until 1866, and after the dissolution of the order it was in the possession of Jakub Pik. Pik carefully stored the relic and donated it to the Piarist church in Krakow, where in 1882 it was placed in an alcove in the presbytery. The decoration of the place was designed by Tadeusz Łepkowski, the then restorer. Stanisław Konarski’s bust was sculpted by Tadeusz Błotnicki from Krakow. Facial features were reproduced on the basis of an image from the times of Stanisław August – a sculpture by André Le Brun, displayed in a gallery of people of particular merit to the Republic of Poland opened in the Knights’ Hall at the Royal Castle in Warsaw in 1786.
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Taking care of culture is the title of the collective work edited by Bishop Bohdan Bejze (Warszawa 1996). This book, the third in the series "Dialogues on God and Culture", presents 90 answers to the questionnaire prepared for the Plenary Assembly of the Pontifical Council for Culture, March 1997, "For a pastoralist of culture", sent to interested Polish people and institutions. This article is devoted to the analise of the book mentioned. This analysis shows that thanks to the many articles of the various authors, this book contains several information about contemporary culture. All this information is very interesting because the authors of the texts differ in age, education, profession and experience. According to the author's opinion what is most valuable are the remarks explaining how to find a way to evangelize Polish culture today. These statements constitute a large part of this article.
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The article presents the Christian conception of time and history. These ideas are analyzed according to the papal letter Tertio millennio adveniente. Redemption is at the same time the historical fact as the event of grace. The awareness of the absolute gratuity of divine interventions in history reveals the most objective value of the Christian life. Christianity brought the new conception of time and history. Time becomes in Jesus Christ - Incarnate Word - the dimension of God who is eternal in himself. On the threshold of the third millennium, Christianity saw its turn not only chronologically but also religiously and culturally. Reading papal documents understands the essence of current changes and teaches how Christian ideas can be realized in our times.
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John Paul II asserts that evangelical counsels overcome temptations in the three essential areas of human existence: power, possession, and sexuality. In the life of the priest Christian radicalism comes from the call of Christ to follow him and imitate him in life and service to man. They contain its paschal dimension because they involve identification with Jesus, his death and resurrection. The priest who practices the evangelical counsels is a witness and sign of the Kingdom of God, where God will satisfy all the noble desires as well as the expectations of man.
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The article wants to characterize the essence of sin. We therefore present its causes and effects. The effects of sin are analyzed in relation to God, to the self, to society. The article also analyzes the ecclesiastical and cosmic dimension of sin. All this serves to present the greatness and the tragedy of the evil done by man.
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10 września 1920 r. papież Benedykt XV bulla Christi Domini... powołał do życia diecezję łódzką1. Była to pierwsza diecezja erygowana po odzyskaniu przez Polskę niepodległości. Ten doniosły fakt, został poprzedzony intensywnymi staraniami płynącymi z różnych stron. Łódź od ponad stu lat przynależała do archidiecezji warszawskiej. Okres przynależności do wspomnianej archidiecezji jest okresem żywiołowego rozwoju miasta Łodzi, niespotykanego w historii żadnego z miast polskich. Żywiołowy rozwój miasta, nie kontrolowany napływ ludności niósł z sobą szereg problemów: ciasnota mieszkaniowa, anon imowość, brak integracji, do tego dochodziła wielowyznaniowość etc. Łódź była miastem, gdzie katolicy stanowili niewiele więcej niż połowę społecze ństwa, około 53%. W niektórych łódzkich parafiach katolicy stanowili mniejszość, żyli więc w diasporze.
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The Catechism of the Catholic Church, whose publication has become an important event for the lives of Catholics as well as for the life of all humanity, constitutes, according to the author, a powerful provocation. Given the experience born of adherence to Christ-God Incarnate, we must make the choice. This adherence is always realized in the mystery of the Church (Mystical Body of Christ). What constitutes an alternative to this membership are the harmful tendencies aimed even at the conception of marriage and the family as well as certain practical steps that one wants to legitimize. Given such a status quo, the Catechism message about the family makes people excite different feelings. It deviates an important landmark ensuring the epoir which allows the man to define himself.
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W 1993 roku nakładem Archidiecezjalnego Wydawnictwa Łódzkiego ukazała się książka ks. Krzysztofa Gruczyńskiego pt. Biskup Michał Klepacz. 1893– 1967. Szczęśliwie się stało, że ta obszerna pozycja, tak bardzo potrzebna, oparta na bogatym materiale źródłowym, ukazała się, wypełniła bowiem istniejącą lukę i przybliżyła postać biskupa Michała, a także czasy, w których przyszło mu żyć i pracować.
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II wojna światowa w olbrzymim stopniu przyczyniła się do zdewastowania życia religijnego w diecezji łódzkiej. Uniemożliwiona została na kilka lat działalność Kurii Biskupiej i Seminarium Duchownego, a jego alumnów rozproszono. Jedna trzecia duchowieństwa diecezji łódzkiej zginęła w obozach koncentracyjnych. Niemalże wszystkie kościoły położone w tzw. „Kraju Warty” zostały przez hitlerowców obrabowane i zamienione na magazyny.
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The review of: Luigi Giussani, La coscienza religiosa nell uomo moderno. Note per cattolici „impegnati”, Jaca Book, Milano 1985, ss. 79.
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The review of: Jaki światopogląd odpowiada rzeczywistości? Agnostycy w drodze do poznania Stwórcy. Księga ku czci Franza kardynała Königa, pod red. J. J. Knappika, Księgarnia św. Jacka, Katowice 1993, ss. 179.
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Starting from the contemporary dominant values of tolerance, dialogue, and political correctness, this article analyses Jesus’ speech and teachings in the synoptic gospels in the light of these values. First, the article analyses Jesus’ speech about love, and then the focus is on Jesus’ harsh language and teaching. After that the article analyses reactions of different people and groups on his language and teaching. Based on this analysis, in the final section the article compares Jesus of the gospels with the distorted portray of Jesus that is sometimes present in contemporary Christianity. The conclusion that is made is that contemporary Western culture has distorted the image of Jesus from the gospels and has created modern Jesus which in his speech and teachings reflects today’s dominant values. However, Jesus is the same yesterday, today and forever, and we should be very careful to follow not some “contemporary Jesus,” but Jesus of the gospels
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The article analyzes the phenomenon of islamophobia in the countries of the so-called Višegrad four. In addition to describing individual incidents, the article focuses on political changes related to Islamophobia as well as to individual areas in which it occurs. The article is based on reports of Islamophobia in the Czech Republic, Hungary, Poland and Slovakia in the year 2017, in countries sharing similar recent historical experience and simultaneous entry into the European Union. In addition to the similarity of phenomena in all countries, above all, the finding of an increase in Islamophobia with a small number of Muslims, the populist use of Islamophobia for political purposes, and attacks on civil society organizations in these countries, the article highlights the specific characteristics of relations with Muslims in each country.
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U sociologiji kao disciplini uobičajeno se radi o obrascima. Preciznije rečeno, i to joj je zajedničko s drugim društvenim znanostima, ona obuhvaća pitanja identifikacije i eksplikacije nestandardnih načina na koje pojedinci, zajednice i društva dovode u red svoje živote. Sociologija religije, dakle, ima za cilj da otkrije obrasce kako pojedinačnog tako i društvenog života povezanog s religijom u njenim različitim oblicima i stoga ona nije opterećena tvrdnjama o istini koje dolaze iz različitih religija.
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