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This article focuses on research into Mihály Lőrinczi’s (1911–1991) life and service as a Unitarian minister and theology professor. It includes the circumstances of his arrest by the Romanian secret police (Securitate) after the 1956 Hungarian Revolution, his imprisonment, his difficult years in prison, his release from prison, after which he was not allowed to continue teaching, and then his service in a small Unitarian congregation until his retirement. The article concludes with some reflections on his life and work.
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The rapid development of information technologies, which have found application in all areas of human activity, has also led to changes in the way of banking operations. Traditional banking inevitably involved going to the bank to use banking services. Nowadays, bank services are available to clients in their homes or anywhere else. This is primarily the result of the development of the Internet and mobile technologies, which has led to the development of new types of banking operations, known as internet banking and mobile banking. These two types of banking will represent the backbone of future banking activity.
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Despite the fact that the pedagogical legacy of Cardinal Stefan Wyszyński has a historical character and was created in a completely different way in today's socio-political context, it does not lose its topicality. This is mainly due to the fact that it was created by This outstanding Pole's vision of the concept of social education is built around the assumptions of an integral vision of the human person, and is also reflected in the timeless educational prerogatives. In this context, the aim of this article is a theoretical analysis of Cardinal Stefan Wyszyński's reflections on social education in Poland. The author begins by presenting a sketch of the biography of „Prymasa Tysiąclecia”, which is a kind of overture to discuss the most important ones Cardinal Stefan Wyszyńskis Denken über die Sozialerziehung in Polen. Einige ausgewählte Behauptungen und deren Aktualität heute aspects of his vision of social education, i.e. the family context, national and religious state. The whole considerations are crowned with an attempt to show the topicality of the primate's socio-pedagogical thought.
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A man and a woman embarking on the journey of married life need continuous and gradual learning about themselves, maturing in humanity and in fulfilling the role of husband and wife, and after the conception and birth of a child/children, also the role of father and mother. Marriage is also a time of continuous and gradual learning of the Gospel truth about what the sacramental marriage relationship is, what marital love is, which is at the foundation of marriage, and how it should be lived and expressed in different periods of life. This gradual learning of the truth brings the spouses closer to each other, allows them to build marital communion, as well as communion with God, and makes it possible that, in situations where it is forgotten or rejected on they can embark on the path of gradual conversion and return to that love which brought them together, and which finds its source and fullness in „God who is love”. The path of conversion requires an understanding of one's error, sin, and therefore also the ability to apologize and forgive. Gradualism and conversion also encompasses in family life the entire educational process, beginning up to the moment of the child's conception and the preparation of space for the child to be „revealed as a gift”.Gradualism also applies to the Church's pastoral activity in communicating the evangelical truth about marriage and conjugal love, the requirements flowing from the sacrament of marriage and the marriage vow, and conversion in adapting the ways of communicating it in increasingly dynamic changing social, cultural and moral conditions.We will demonstrate the importance of this gradualness and conversion in marital and family life, and pastoral activity, based on analysis of the teachings of Pope John Paul II, in particular the adhoration Familiaris consortio, and the teachings of Pope Francis. These are important insofar as not all married couples are able to receive the same amount of truth, assimilate it and live it, due not only to different perceptions, but above all to the different situations in which they find themselves (cf. FC 1).
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Katarzyna Szymon’s life, from childhood to old age (1907-1986), was marked by suffering and numerous graces and mystical phenomena, including the charism of visible stigmata. She gave herself to God by making a religious vow to live in the virtue of virginal purity. The example of her mystical path reflects the Church’s certainty, based on the Gospel, that in the eyes of God the faithful imitating the humility of the Sacred Heart of the Savior receives the highest recognition (cf. Mt 11:25-30).
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The distinct feature of our time is a crisis of belief in the Holy Catholic Church. There are numerous voices that try to assess and judge the Church merely as an institution and not a community of faith with Jesus Christ as its Founder. The search for ways to reach out to people with the Good News is directly related to the phenomenon of secularization among the faithful or the crisis of their faith, yet it also applies to that other group of people who actually want to strengthen their relationship with Christ. The disappearing need for systematic participation in the Sunday Eucharist should inspire preachers to try to win back those faithful who appear in church just occasionally (a wedding, funeral, baptism). Therefore the homily at such ceremonies, one which is well-prepared and delivered with the preacher’s profound commitment, can help the listeners to enter or re-enter the path of faith or searching for the faith. It should also be a form of interpreting of the human experience in the light of God’s Word. The homily delivered during various religious ceremonies can therefore become an antidote to the current crisis of trust for the Church. At the same time it can nourish the faith as experienced individually when it meets appropriate requirements. There is a need for this kind of preaching to take into account the specific context of preaching and its circumstances. The content, the form of the homily and the attitude of the preacher of the Word of God should be an invitation to deepen their faith in Christ.
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The next year in pastoral ministry will pass in accordance with the following words: „I believe in the Church of Christ.” The content of the slogan proposed by the Polish Episcopate refers to the Church, asking what it is and finding the answer what it means to believe in the Church of Christ. The Church is notoriously criticized these days. Often the attacks are unjustified and result from ignorance of what the Church is, which is divine-human. It is not enough to see in it only what is external, human, one must see the living God present in it, who is the Spirit. The article is a homiletic reflection focused on the conciliar understanding of the Church as communio. The article highlights the following important issues that will help in preaching the message of faith in the Church: Significant problems in perceiving faith in the Church and the Church; What does it mean to believe in the communio Church; The Holy Trinity as a model of relationships in the Church; The proclamation of the word of God builds a bond in the Church and the important role of the sacraments of baptism and the Eucharist in the conciliar approach to communio of the Church. The article ends with conclusions and postulates, the most important of which is preaching the homily with enthusiasm, in the spirit of the conciliar teaching and the biblical understanding of communio. The preacher must not forget that it is from his words that a lot depends on whether the listeners’ living relationship with the God who has spoken to them will develop. The truth should not be missing that the Church is God’s Church, not only human, it is also Christ’s Church, where through the sacraments one comes to understand and experience what communio means.
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The publication presents the life and scientific achievments of the biblical scholar from Łódź, Fr. Prof. Lech Stachowiak
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The article presents the figure of a rather less known polish mystic, Sr. Wanda Boniszewska CSA.Her life covered almost the entire twentieth century in which events she participated in while surviving two world wars and the atrocities of communism. Her great strength lies in the extraordinary relationship she had with the Blessed Mother, which grew and developed out of her love for Jesus Christ.The above-mentioned framework presents the various Marian themes from the life and spirituality ofSr. Boniszewska – events and thoughts penned in the spiritual memoir of a Polish nun. The Mariology of this spirituality is grounded on Christology. It is in the perspective of this great love to Christ that a strong and enduring relationship with the Blessed Mother is built, as in accordance with the Catholic tradition. Sr. Wanda Boniszewska who was gifted with a rich personal and spiritual history and story is constantly wating to be discovered.
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This article presents the reader with the first Polish translation of the three sermons (SermonVI–VIII) from the first part of Liber exceptionum by Richard of Saint Victor, one of the main representatives of the Victorine school operating in the 12th century in Saint Victor’s Abbey in Paris, which deals with presentation saint, and especially Apostols. The text is undoubtedly an example of medievalChristian hagiography. It is preceded by a preface, in which Richard is briefly introduced and in which the sermons are generally characterized as well as the corresponding imagine of saint itself. Translation has been provided with notes for more efficient reading.
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The nouns “faute”, “offense” and “transgression” occur quite often in the French discourse of the Christian prayer. The aim of this article is to analyse them, from a discursive point of view, along with the updating of their meaning in some prayer texts in the Tradition of the Orthodox Church. It is the case of the prayers that are read before and after the Holy Communion, as well as of those that are part of the funeral services for monks. These prayers are translated in French by two important translators of liturgical texts: father archimandrite Placide Deseille and father Denis Guillaume. The article refers, therefore, to the Orthodoxy that has been ingrained since the beginning of the last century in France and that has been practiced and experienced in French.
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The article addresses ambiguous politics-religion relations within resilient democratization. It specifically examines the relations between Islam and Pancasila as the nation’s civil religion in the transitioning Indonesian democratic reform from both philosophical and actor-centered viewpoints of the changing government-society relations. The foci are twofold: first, the extent to which the national civil religion Pancasila retakes place in Indonesian political transition; and second, in what sense and in which ways religious movements might correspond to the national civil religion Pancasila in contemporary Indonesia’s democracy. It suggests that establishing Pancasila as a formal ideology imposed by anyone currently holding power may provoke risks of Indonesia’s democratization back to autocratization. While maintaining Pancasila as an open ideology is necessary to prevent that risk, openness in a political transition may also attract various interests. The recent decline of Indonesia’s democracy also prompts the necessity of constructive roles of civil society organizations in supporting resilient democratization in the country. Political turbulence that threatens democratization in Indonesia requires the independence of the established Muslim community organizations to build constructive power relations against but not be captured by the political regime.
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Based on Myanmar Buddhist context, the meaning of the Pali word Sasana refers to the set of teachings of Buddha which has been considered intact in its purest form since it originated from Buddha Himself. As time went by, the said set of precepts might have faced some modifications according to taste and liking of those who embraced it. As a result, it is not assured that the Sasana in Myanmar Buddhist context is still intact in its original form. Myanmar history had depicted the 19th century as an era of Buddhism where it flourished like the Sun and the Moon, so to speak. Furthermore, the Sasana was said to have been refined and propagated during the reign ofMandalay Kings particularly during King Mindon’s reign (1853-1878). While the kingdom’s political and economic state were unstable, the king and his people made significant investments in various kinds of religious works of merit-making. Although every Myanmar king in history stood as the protector of religion and supported the religion and Sangha (community of monks), the extent to which King Mindon devoted his efforts to support the religion still raised many political questions. An analysis on the said allegation would entail gaining in-depth insights into the beliefs and practices of Buddhism by people from the Mandalay Period, the role of the Sangha in the preservation, and the protection of the Sasana.
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It can be noticed that the practice of Buddhism in Thailand goes beyond the four walls of a Buddhist temple simply because members are expected to incorporate their faith into their way of life. Such being the case, this article examines how the Eightfold Path of the Buddhist tradition is being integrated into various aspects of Thai life especially when His Royal Highness King Bhumibol Aduljadej initiated in 1997 the philosophy of Self-Sufficiency Economy and inspired His people to fulfill it. The said model puts a high premium on living and behaving for the people by considering moderation, rationality, immunity (prudence), and the use of knowledge guided by moral precepts from the family level as components necessary for surviving crises and achieving sustainability amidst social, political, economic, and environmental concerns due to the impact of globalization. This article substantiates how the Self-Sufficiency Economy has been realized in different areas of Thai society by presenting holistic efforts or concrete cases that indicate the Eightfold Path among Thais using aesthetic appreciation theory. Thus, this paper describes how the Thai Royal Government and Buddhism fulfill their shared responsibility in maintaining balanced economic forces, environmental preservation, cultural and spiritual values, and good governance.
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Both the religious left and right make calls for followers to put faith into action. Priorities for action are affected by social and political realities. This paper examines themes conveyed by two distinct religious publications before and after the 2016 election. Both publications are published by organizations that wish to put faith into action. The method relies on the content analysis of one thousand nine hundred forty-three articles from Sojourners and Evangelicals during the Obama and Trump presidencies. While the results show differing emphases for each publication, emphases for each shifted after the 2016 election. Articles in Sojourners, a left-leaning publication with an interfaith readership, directly responded to presidential policy. Criticism of President Trump became a common theme. Articles in Evangelicals, a right leaning publication with diverse evangelical readership, in contrast, avoided controversial current events and did not directly discuss presidents, presidential policy, nor governments during either presidency; instead focusing on the challenge of pastoral work and civility after the 2016 election. Moreover, in both magazines, articles during the presidential administration conflicting more with the organization’s values, resulted in a wider range of themes, suggesting that opposition provides more opportunity to clarify and emphasize values and priorities.
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The article discusses the issue of emotional adjustment in the Community, using the achievements of contemporary psychology in the process of interpreting selected Qumran texts to provide a deep insight into the psyche and spirituality of the Qumran community and into the psychosocial mechanisms that functioned within it, ensuring its cohesion, persistence and identity. Firstly, the study depicts the origins of the negative tensions that emerged from the spirituality of the Community, describing them and their consequences (habituation, mental exhaustion and their derivatives) to the Qumranites and their whole community. Taking as an assumption the conviction that the Community’s congregations were the solution intended to prevent those consequences, the article describes their distinctive features and interprets them, paying special attention to their function of providing spiritual rest to the members of the Qumran community.
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At the turn of the 19th and 20th centuries, the journal “Catholic Missions” published by the Jesuits was one of the key missionary periods providing information on the missionary tasks of the Church. The published articles also presented the progress of the mission work on Iceland. Over 50 years of history, nearly 20 different origins of texts about history of Christianity in Iceland was published. On them you can very briefly have a situation of Catholicism in Iceland. It is not a comprehensive and structured lectur, but rather a basic information for the polish reader about the most important events and people. Reading and referring to these publications may encourage further reserch and study of the history of the Catholic Church in Iceland.
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