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Scrisori pastorale la praznicul Învierii Domnului 2020
The pastoral letter presents the message of the diocesan bishops of the Metropolis of Muntenia and Dobrogrea on the occasion of the celebration of Easter in 2020. Containing short teachings of faith and pastoral exhortations, the letter was read in all the churches in its jurisdiction.
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This article presents the consequences of the entropiceconomy, proposing to human society the connection to uncreatedenergies, which can rearrange the entire universe. In order to better understand the economic mechanisms, various economic policy measures in the sphere of liberalism, socialism and directed liberalism are described, being known that “the primary objective of economic activity is the self-preservation of the human species”,not eminently material profit. This broadly argued approach from such diversified areascan offer a possible orientation of contemporary society to find theway to a fully fulfilled life for an increasingly vast area of Romanianhuman society and beyond.
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In this paper I analyze Cécile Laborde’s conception of justificatory secularism. Laborde points out that in her formulation and defense of the conception of justificatory secularism, she follows Rawls’ conception of political liberalism to a certain extent. For that reason, I first provide a sketch of Rawls’ conception of political liberalism. Then I focus on justificatory secularism, trying to show to what extent it displays similarities with the conception of political liberalism, but also how it differs. I am interested in whether justificatory secularism represents a better alternative to the conception of political liberalism or whether these two conceptions should be considered complementary.
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The author respects the fact that conflicts are part of life. But he considers conflicts that do not lead to solutions unnecessary. He perceives contemporary postmodernity as a social framework that deepens intergenerational conflicts. He acknowledges the importance of preventing unnecessary conflicts within the framework of acceptable cohabitation of the elderly and younger generation. He devours St. Francis de Sales perceives it as an incitement.
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The main thesis of this work is that the emergence and social-historical formation of Christian identity in the first two centuries CE was inherently linked to ethnic, religious and political antagonisms. This conflict was manifested at several different levels of the relationship between early Christian communities and the coeval religious and political actors in a divergent social-historical landscape of the Roman Empire. The conflicts existed from the very outset: firstly, within the young Jesus movement (nascent Christianity) during its formative process; then in this movement’s relationship with formative Judaism; finally, with the political establishment of the Roman Empire that treated Christianity as an extremely heterodox, adversary religion, exposed to occasional systematic persecutions. It is apparent that the social and ethnic identities are constructed and transformed both within communities themselves and in relation to their external social environments. Within that complex network of antagonisms and loosely defined initial boundaries, an entirely novel, transnational and multiethnic, Christian identity had been developed, becoming eventually a major and dominant world religion. In this paper, special attention has been devoted to the conflict between the nascent Christianity and the two major Jewish religious-political parties of the first century CE – Sadducees and Pharisees, the second paving the way to Rabbinic Judaism in the post-70 CE period. This new form of Judaism has survived, up to date, as a leading, official Jewish tradition.
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The presence of a significant number of people with mental disorders among the faithful of the Catholic Church requires in-depth pastoral reflection on how to approach their needs. They form a specific group in society, as they are endowed with special sensitivity and above-average needs of spiritual care. The Church strives to support such people by constantly calling for care and sensitivity to their presence in various environments. This article attempts to conceptualize the specificity of mental disorders in the context of the sacrament of penance and reconciliation. Moreover, a set of operating principles has been suggested that will enable people affected by mentioned above disorders to experience the sacrament properly.
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It is also estimated that over 5 percent of Europeans are depressed, over 4 percent are affected by anxiety disorders, and the overall increase in mental illness in 2005–2015 was 16 percent. Half of all inhabitants of the Old Continent will suffer from mental disorders at least once in their life. Therefore, the Church should reflect on the pastoral care of such people. In the preparation for the use of the sacraments, the cooperation of the clergyman with other hospital staff, especially pastoral assistants, is of great importance. The article draws attention to the general aspects of pastoral support for patients with mental disorders and presents how such persons should prepare for confession and the Eucharist.
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Parish is a community of faith, of cult and of brotherly love. People with disabilities participate in creating this community. They listen to God’s word and they preach it in various possible ways. They participate in the liturgy, they receive holy sacraments and they are prayed for by all the parishioners. At the same time, they actively participate in the liturgy and in other devotions, offering up their prayers and their suffering for other people. Participating in building the brotherly parish community, they try to implement their vocation in the Church and in the world, being the apostles of the Christian way of life. People with disabilities get engaged into the charity work of the parish as well as into the activity of the religious associations in their parish.
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In modern times, a therapeutic culture is promoted in which people express their resistance toward all forms of suffering and pain and make many efforts in order to stay healthy and well. All this is a challenge for the Church, whose task is to use the therapeutic potential of the Christian faith and help them in leading a healthy life. It becomes possible when a person is able to integrate in her life all states – illness, death, wrong decisions and failings. In this action of supportive believers, God himself supports them how to serve people who are sick in body and soul, descending towards them with his foregoing love. God’s action, filled with care for the weak and needy and with graciousness towards sinners, is a model for pastors who are called to carry out their ministry in the spirit of benignitas pastoralis. Then, compassion, solidary closeness and God’s tenderness are communicated to people in the interpersonal relationships they establish in their pastoral activity. Pastoral meekness practiced in this way leads people seeking health to accept their fragility and sinfulness, to unite with God and to draw strength from it to overcome their weaknesses and spiritual hurts.
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The text, referring to theological sciences and studies on communicology, proves the thesis that a listener of the homily should be treated not as a passive recipient of the Word of God preached during the liturgy, but as an entity that has such a great impact on the content and manner of preaching the Gospel, that he can be described as a coauthor of the sermon. The author divides work on the homily into three stages: preparation of the text, preaching the Word of God in the liturgical context, and the time after the liturgy, confirming that at each of these stages it is necessary for the preacher to cooperate with the persons to whom he directs his preaching. Sometimes the presence of listeners is virtual, some other time – real. However, this presence is always so important that disregarding it will have a negative impact on the quality of preaching the Word of God.
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The materialism of today’s world is causing people to lose contact with God and with their own spirituality. Thomas Keating tried to bring this part of the human experience back by promoting a form of meditative prayer called Centering Prayer. In his books he describes how this prayer influences integral human development. The author tries to discover Keating’s vision of the human person, in hope of assisting in the creation of a better anthropological model.
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Ever since Charles Darwin proposed his evolutionary theory, Christians of different denominations have been struggling with the question regarding the origin of species. Darwin challenged the traditional Christian belief that species were created separately over time that Genesis calls the six days. After Darwin, two opposite theories have been formulated within Christianity: one of them is young Earth creationism the other theistic evolution. Unfortunately, both theories encounter serious problems. For this reason we postulate a third way, a theory called progressive creation. This concept meets the requirements of both modern science and traditional Christian theology.
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In this article the maternity was appeared as an achievement of the calling to embody and likeness to God. The mystery of the creation is strictly connected with the fact that the man was also gifted with the spiritual life. This kind of life makes that the man becomes relative of God. The maternity is realized as well as personal-ethical and not only bio physiological. The main point of the maternity is a conscious woman’s response to God’s invitation in taking part in creation. This means that the woman agrees to accept a gift of a new life what is in the same time a gift of herself. This is the way how the woman participates in God’s power of creation. It is connected with the mystery of eternal giving birth in God.
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The article explores the challenges of education in the context of catholic pedagogy in postmodern mentality, which is remote from Christianity and its values. The educational method and its influence in a catholic school is the highest horizon – God, who should be known and lived by a teacher. God should be not only the result, but also the beginning and precondition of education. Such influence is connected with a certain risk, which should lead students to positive critical thinking.
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Lubomír Tyllner: Písně, litanie a modlitby, které při pohřbích zpívati se mohouPraha : Etnologický ústav Akademie věd České republiky, v.v.i., 2017 (161 strán + CD). ISBN 978-80-88081-16-6
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The article considers the impact of the media on shaping the perception of monuments and objects of modern digital consumer culture in omnipresent and never- ending communication. The focus is put on the creation of images of religious and cultural tourist destinations. The analysis of cultural diversity is presented as one of the crucial components of contemporary culture. The article reveals the grounds and opportunities of religious tourism in contemporary multicultural and polyreligious societies. Specific examples are provided regarding the formation of media representation of sacred sites in various cultures, highlighting the vital role of mass media in modern and postmodern cultures.
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The book of the Revelation has always caused its readers to have comprehension difficulties and especially to feel a certain fear because of the repeated allusions the author makes “to the end times”, but also because of its affecting and impressive scenes, with a catastrophic tendency. This is the source of the negative meanings acquired by the word “apocalypse” in almost all modern languages and in the common thinking of people. At the same time, nevertheless, the text of this book continues to fascinate and attract the exegetes and the readers through its mysterious language, imbued with symbols, as well as through its numerous visions with a prophetic character. A testimony of this is that this book had a decisive influence on art, culture, universal literature and cinematography.We aim in this study at reading, but especially at analysing in depth one of the pericopes of this book – Revelation 9, 1-11 – and its theological message and we attempt to relate it to the times we are living, to our concrete life: ecclesial and social.The religious message of the Revelation addresses primarily the faithful, as the one who approaches God must first believe that God exists, because one cannot approach something which does not exist (Hebrews 11, 6), but under no circumstance does this mean that the people who believe in God have “exclusivity” in understanding this book. Nonbelievers, free-thinkers and agnostics are also “welcome”, however, the questions they will ask the book will receive various answers, depending on each one’s perspective.
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