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The Innovation.bg report provides a reliable annual assessment of the innovation potential of the Bulgarian economy and the condition and opportunities for development of the Bulgarian innovation system. It makes recommendations for the improvement of public policy on innovation by drawing on the latest theoretical and empirical studies worldwide and adapting them to the specific economic, political, cultural and institutional framework of Bulgaria’s innovation system. Following the methodology of the previous edition, Innovation.bg 2008 analyzes the development dynamics of the national innovation system during the past year and the growth opportunities in 2009 in five groups of indicators: - gross innovation product; - entrepreneurship and innovation networks; - investment and financing of innovation; - human capital for innovation; - information and communication technologies (ICT).
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The article presents a first academic approach to a poem by Carlos Garrulo («El latido del bosque. 1 – GÉNESIS. Libro de orígenes y germinaciones», Ediciones Universidad Católica Silva Henríquez, Santiago-Chile, 2008, 144 pages). The poem is the first of nine biblical reflections on the “wood” whose rustlings it wants to be perceived, as though going in search of a living truth, destined to live on in the future. It is an attempt to discover what can be found in Don Bosco which has the flavour of originality and novelty, or the power of a seed which once sown bursts to life, grows, and, in its maturity with the passing of time, is capable of germinating and perpetuating in the newness of today, in this way contributing to the re-awakening and rejuvenating of the world in the monotony of its old and daily rhythm. In the poem one can see a fragment of poetical-spiritual theology in action, a field of freedom without limits, aimed at an understanding which is prophetic not priestly, of the biblical exodus, whose presentation invites us to a “resurrection” of the charism and of the holiness of Don Bosco in these first years of the XXI century. This first analysis would lead to the affirmation that the poem of Garrulo is subject to an anthropology with characteristics similar to those of the prophets of Israel. One can see that it is a work unique in its own kind, which expresses realism and modernity together with a clarity of perspective for the future and a great beauty in order to profess a purified love of Don Bosco and his mission.
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The Salesian Society runs several schools in Poland. They represent a significant part of Catholic schools in the national educational system. The education is characterized by the preventive system of St. John Bosco. Polish educational law offers possibilities to integrate the educational objectives set out by Fr. Bosco, and pursue them in a manner appropriate to today's time and society. This article presents the main objectives of the Salesian educational pedagogy and presents the educational records of the Polish educational law, which offers space for their appropriate implementation.
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The article refers about the council, which in ancient Christian communities in Northern Africa constituted lay people. This council is defined by contemporary scholars in Latin as seniores laici. All sources written on the subject this group come from Roman Africa. In the most they were written in the fourth and fifth century. In the light of sources seniores laici appear as the integral part of the organization both the Church of Donatist as and Catholic in Northern Africa. Represented sources are a sufficient proof on their existence. In Church communities they took place between the Church hierarchy and the faithful people. They were chosen by the people. Fulfilling their own duties by them were collaborated with bishops in administering and the safing of the church property. They exercised also functions about the judiciary and disciplinary character which permitted them to control also behavior of their own bishops.
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A priest Franciszek Krajewski was the first Silesian to take up as a Vicar Apostolic Administrator the service of the priesthood institution in Kobylnica. He was a Rector of the Parish of St Family and St Juda Tadeusz in Słupsk. He fulfilled his ministration from 1st April 1950 till 26th May 1951. As result of his requests this institution was taken charge by a priest Lucjan Koźlik as a Rector and 1st June 1951 the Parish of the Holiest Heart of Jesus was founded in Kobylnica. In 1958 an independent priesthood institution in Kwakowo was separated from the area of the Kobylnica Parish and 12 out of 17 places from Kobylnica Parish which were located in the southern part were included in the pariesthood institution in Kwakowo. A formal foundation of the Parish of St Immaculate Conception of the Blessed Virgin Mary in Kwakowo due to the anti-church policy of the authorities of the People’s Republic of Poland took place only on 25th January 1974. In 1989 a priest Franciszek Maziarz assigend this parish to the Diocese of Koszalin – Kołobrzeg. In the years 1951 – 2009 the Parish of the Holiest Heart of Jesus in Kobylnica was managed by 10 Salesians acting as rectors, 7 out of them fulfilled the role of directors of a monastic order. A presthood service was also fulfilled by 31 priests of the auxliary staff. However the priesthood institution in Kwakowo was managed by 3 Salesians acting as in dependent Vicar Apostolics and two as rectors but in the years 1966 – 1989 the rectors were supported by 12 priests of auxiliary staff Furthermore 20 clergymen assistants worked in Kobylnica in the years 1952 – 1991 and one coadiutor in the years 2004 – 2006 but in Kwakowo four assistants attended pedagogical and priesthood training in the years 1959 – 1965. Salesians from Kobylnica served a local Parish Church and a Branch Church in Sierakowo and since January 1991 also the Chapel of St God’s Mother Faithful Support in Łosino, and since 1993 Sunday masses were also celebrated in a common room in Bolesławice. However Salesians from Kwakowo celebrated holy masses in the Churches in Kwakowo and Kuleszewo, since 1974 in Objezierze and in newly built churches: since 1983 in Lubuń, since 1987 in Suchorze, and since 1988 in the Chapel in Płaszewo that was adapted for sacred purposes. In the Kobylnica Parish there always was a large group of altar boys, the liturgy was from time to time accompanied by the performances of “schole” or teenage bands, there was also the Living Rosary, the Association of Salesians, Co-workers and Parish Council. There also with some breaks functioned Light – Life Movement and Revival in Holy Ghorst Movement.
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Pedagogical reflection is accompanied from the start by the conviction that upbringing is an art and requires a particular kind of sensitivity, innovativity in action and creative engagement. Upbringing today is upbringing in a society that is diverse, wavering, full of tension, and in which there are many opportunities for choice, great personal responsibility, with life chances, but also with many dangers. This is why an authentic upbringing requires, above all, a closeness and trust which brings love, a first and fundamental experience which is, or at least which ought to be, the love of a child by its parents. The upbringer, thus, stands in a relationship to the upbringee as with a person, and not a material which may be freely formed. The upbringing itself is aiming towards the future positive development of the child such that s/he will be able to realize his/her “potential”, shape his/her will and develop as an “inimitable person” both in the individual and social senses. The “realisation of the individual” which takes place during upbringing leaves space for hope. In the promise and hope the future interacts with the human life even now, and by the same token shows the sense behind upbringing. Whereas, from the perspective of “Christian realism”, it is emphasised that the individual always finds finds him or herself in a certain “existential situation”. And so upbringing is not merely a dialogue and a relationship between people, but it is also a real relationship with God. It is God who comes to meet the individual in history and who gives him the unfailing promise of total fulfilment (joy, a sense of life). In this view the sign of hope is also the building of a future (a community) through respecting the natural laws and fundamental freedoms of people and nations.
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Es deutet viel darauf hin, dass die Naturkrise der wissenschaftlich-technischen Welt in unserem Denken, nicht erst im Handeln beginnt. Weil in Wissenschaft und Wirtschaft nicht die richtige Ziele verfolgt werden, gibt es einen Mangel an Erhaltungswissen und ein Übermaß Zerstörungswissen. Zu revidieren sind aber nicht die Ergebnisse der herrschenden Wissenschaft, sondern Erkenntnisideale, unter denen es dazu kommt. Um zu erfahren, was für die Zukunft wissenswert wäre, müssten die Natur und unser Natursein ganzheitlich umfassender gedacht werden, als es in der herrschenden Wissenschaft und Wirtschaft geschieht.
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Profit is a crucial quality pertaining to the economy in its broader meaning. Growing one’s wealth is an activity of a man who, due to his/her natural characteristics, is obliged to evaluate his/her moral conduct in the light of ethical principles and taking into consideration those ideals which, in a way, make up the purpose of any human action. Christianity offers a certain system of values and principles which allow us to pass a moral judgment on the economic aspect of the human life. The analysis of the profit based on Scriptural facts need to point at the value of labour and the idea of private property. The inspired writers emphasise the centrality of the human being in their account of the material aspect of the created reality. Therefore, every profitable activity ought to be subordinated to the well-being of the person. These economic systems which put in question the fundamental value of human dignity or absolutise the material side of things need to be, according to the Bible, deemed unjust or even fatal for all the human kind. On the basis of the revealed truth and taking into account the social encyclical letter of Pope Benedict XVI Caritas in veritate three criteria of the contemporary moral reflection on profit-making may be pointed out, namely personalising of the aspects of profit-making activity, enabling the wealth to produce social benefits it is bound to bring forth and referring to the common good. The positive evaluation of profit-making in the perspective of these principles makes it possible for the profitable activity to contribute to the genuine growth of every member of the community along with the whole of the society.
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Cardinal August Hlond is a distinguished personality of the Catholic Church in Poland. His entire life and work as the priest, archbishop, apostolic administrator, Cardinal and Primate of Poland was devoted to the service of God, His Church, Salesian Society and the country. Being the spiritual son of Saint John Bosco, he was undoubtedly sensitive to the needs of the Polish youths of the time as well as their living conditions. This article is to present the issue of the youth in Cardinal’s life as three-dimensional: his growth and youth in his natural family; his beginnings as a young boy in the Salesian Society in which he decided to carry on with his priestly vocation; his spiritual growth to the point of becoming “the Good Shepherd of the Church” in Poland.
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Maximus the Confessor is one of the first authors who use the term perichoresis. What is more important, facing monophysitism and monotheletism he defines the fundamental terms, such as substance, hypostasis and nature. On the base of these formulas he develops his doctrine of two natures in one hypostasis, underlining that we cannot use the terms: fu¢sij su¢nqetoj, mi¢a a¥plw¤j fu¢sij or mi¢a su¢nqetoj fu¢sij in relation to Christ. The only proper term is u¥po¢stasij su¢nqetoj - Son of God consubstantial with Father and with all human beings.
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The Diaspora (hebr. gālût), it is a common term describing Jewish presence outside of Eretz Israel. Greek term "Diaspora" is equivalent to Hebrew idea of dispersing or scattering in different directions. The term contains a complexity of historical, geographical, social and cultural conditions. Jewish Diaspora phenomenon became a new reality in the history of Israel during the Second Temple period. This reality was expressed in Jewish writings, nowadays qualified according to convergence and antagonism theory; the main problem concerned was a question of Jewish identity in Diaspora. This identity was focused on the relation between Jewish moral, having its source in the conscience of the covenant and intellectual and universal values of the Hellenistic culture. The conclusion of that kind of studies is that it is impossible to establish any universal definition of Jewish Diaspora. It is also impossible to work out a kind of universal model being able to grasp all the aspects of Jewish life in the Diaspora.
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In the year 2010 Salesian Congregation celebrates 100 anniversary of the death blessed Michał Rua, the first successor of Don Bosco’s on the position of Rector Major of Salesians. Father Rua carried out Salesians through the difficult period of the passage from charismatic times of the Founder to practical faithful of Don Bosco’s charismat. One of indications of this dynamic faithfulness was development of the salesian mission work. Father Rua not only animated the quantitative growth of salesian presence in new foundations in Latin America , U.S.A., Africa, Asia and Europe, but took pains, so that was done according to the missionary strategy proposed by Don Bosco. The founder of Salesians wished to evangelise trough the education. Therefore wherever came salesian missionaries arose all types of schools, boarding-schools and oratories. Salesian work was accepted willingly even by authorities often hostile to the Church and by the local population not infrequently secularization. Depended on this, so that as be accustomed to say Don Bosco „to penetrate the ground of the enemy across the education, sending before evangeliser crowds of the young people”. Within a period of father Rua’s Rua into the realization of this program, close to Salesians from Italy and originating from other countries, joined near 100 missionaries of Poles. They number of Polish salesians was the second just after Italians. The present article shows details of their commitment into the missionary program of Salesians in the period of the rectorate of father Rua, calling the special genesis of their salesian and missionary’s vocation, conditions in which came to work to them and challenge, which realized in schools on missions. The end of article is the attempt of the synthetic estimation of the commitment of Poles into the realization of salesian missionary program across the education at school within a period of Rua of father Rua.
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The presented article is an attempt to answer the question about the legal character of pastoral work of parish priests and parish assistants in the light of the polish law. Analysis of labour legislations, social insurance, current tax regulations and civil law leads to conclusion that priestly ministry cannot be classified as employment contract or any other form of employment. This sort of ministry can’t be listed in any known type of legal agreement. In such a case contractus innominatus (nameless contract) should be applied to the clerical ministry. Polish law permits the use of contractus innominatus. The content of such contracts, within the boarders determined by the absolutely obligatory norms, can be freely drawn up by the parties.
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The main aim of this article is to show that except the priestly activity the priest should get involved in the social life. We can distinguish two principal forms of the presence of the church in the social life. The first of them is the wide understood teaching in the social sphere, second the concrete activity. The man in the light of the social science of the church is the highest value in the world, and the family is the proper environment of the man’s life and development. So the church realizes his social mission base on the family. The family is the value not only for the individual, but also for the larger community, in this case for the state community. Essential question, which to find oneself in priestly social prophesying is the question of the nation. The nation both through the community and the culture creates the conditions of the man development in all planes of development: - in the plane of the truth /the intellectual development/, - in the plane of the beauty /the spiritual development/, - in the plane of the good /the moral development/, - in the plane of holiness /the religious development. The question, which to also find oneself in the field of the interest of the social science of the church is the question of the character of state, relation the state - the church, as well as the question of the system of the state. The conception of state can’t be indifferent to the church. The problem, therefore such the system, which lets men lives on the proper living standard have to be the centre of the interest of the social science of the church. From the different social questions which are the symptom of the presence of the church in the life we can specify the problems of the human rights and the presence of Christian values in the social life. There are signaled here the most important questions which touch the man who is in the centre of the interest of the church.
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