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The teaching and educational mission of the Church requires authority. The authority of the Church influences the effectiveness of its educational activities. The study presents the results of the research of questionnaire surveys and focus interviews conducted among students and academics of a Catholic university concerning their opinions about the foundations of the authority of the Church in Poland, the nature of this authority, the change (decrease) of the Church authority and the causes of this process, as well as opinions on how the Church can build her authority in order to be able to educate more effectively. Research has shown that in the opinion of the respondents, there has been a decrease in the authority of the Church and the reasons for that are complex. Young believers would like to deepen their relationship with the Church, but they expect the Church to be more open and respectful of their freedom.
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Wikipedia enjoys huge popularity and internet users consider it a great authority. In 2016, its Polish version was visited daily by the average of 1.1 million viewers. People read it looking for information on a variety of subjects, including the doctrine of the Church. The author of the article proposes a thesis that Wikipedia belongs to popular culture and represents authentic, although exceptional virtual entertainment. The author asks about the attitude of the Church to Wikipedia. He also looks for an answer to the question of whether or not Catholic teaching authorities (the bishops forming the Magisterium Ecclesiae, and, subsequently – under the authority of their Holy Orders or canonical mission – priests, deacons, theologians, and catechists) should become Wikipedians and edit articles in Wikipedia.
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The text aims to show that authority and obedience are essential within Catholic education. In fact, Faith is “obedience” to the Truth as says the Second Vatican Council and the Truth is endowed with “authority” because God Himself is embodied in Jesus Christ. It is necessary to stress that – according to the Christian faith – this dependence upon God is not a kind of slavery but rather a loving relationship to the Father which sets humans free. This happens because man has an original dignity coming from his creation “in God’s image”. Catholic education must make people able to practice self-dominion (through the experience of authority) in order to choose only what is good so as to obey to the truth of human identity.
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RESEARCH OBJECTIVE: The scientific goal of the article is to analyze the studies of textbooks for teaching religion in terms of used methodology, and to understand the nature of the sociological content analysis in the perspective of teaching materials used in religious education. THE RESEARCH PROBLEM AND METHODS: The problem and research methods are based on the paradigm of constructionism, which describes the social reality as a “network of meanings.” The analysis of the textbooks studies is based on content analysis of research results and research problem concerns the understanding of the specifics of this research technique with respect to the religious educational materials. THE PROCESS OF ARGUMENTATION: The process of reasoning runs from the outline of the methodological assumptions, definition of the specificity of school textbooks, the analysis of the religious education textbooks studies, to the presentation of the specifics of the content analysis focused on coding and constant comparison procedures. RESEARCH RESULTS: The results of scientific analysis boils down to the assertion of the superficial treatment of the content analysis of school textbooks to religious education and the possibilities of improving this research technique. CONCLUSIONS, INNOVATIONS, AND RECOMMENDATIONS: The conclusions, innovations, and recommendations focus on the formulation of methodological postulates: a deeper, semantic and sociological approach to content analysis of religious education textbooks, which can contribute to the empirical-based understanding of the social meaning of religion.
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The paper presents the basics of the teaching on vilayet within the constitutive and interpretative tradition of Islam. The concept of vilayet belongs to the earliest Sufi experience although, as it is the case of theological and legal doctrines, it will be explicated only a few centuries later as one of the most important and complex questions debated by famous Sufi teachers. It is precisely the teaching on vilayet that would be the cornerstone on which Ibn‘Arabī will build his own Sufi system, by systemizing the ideas and spiritual experiences of his predecessors, and, in the following centuries it would influence not only the Sufi, but also the theological and philosophical streams of thought. The Maghreb school of tasawwuf, to which Ibn ‘Arabī belongs and from which the Shadhili Sufi order arouse, was especially focused on the questions of vilayet, the spiritual hierarchy of evliya and the doctrine of the perfect human, i.e. a qutb or the spiritual pole of the universe. However important vilayet may be on the theoretical level of tasawwuf, it is no less important on its practical level as an initiatory power without which it is impossible to set foot on the spiritual path.Therefore, without getting acquainted with the contents and dimensions of vilayet one cannot discuss the deeper and essential understanding of tasawwuf. However, it was not just Sufi teachers who debated the question of vilayet, but so did theologians and philosophers.
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This paper explores the ‘crossing of border lines’ between the textual traditions of the Jainas (oral and written) and the corresponding representations in works of art, serving also as a kind of introduction to Jaina art and its idioms for a broader public. It concentrates on three stages of pictorial representation of most eminent Jinas: it touches upon images that are possibly pre-textual (starting with sculptures from Mathurā dating back to the first centuries AD), proceeds to more narrative illustrations found in manuscripts of Bhadrabāhu’s Kalpasūtra, and concludes with a more recent specimen of the depiction of Jinas in miniature painting, as presented in a rather late illuminated version of the Bhūpālastotra, a text praising the 24 Jinas, which shows the efforts made to translate parts of the eulogies into the visual medium.
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RESEARCH OBJECTIVE: The aim of the article is to present the complicated relations between the Messianic Jews and the contemporary Israeli state. THE RESEARCH PROBLEM AND METHODS: The problem raised concerns the religious discrimination of members of the Messianic Movement and the influence of biblical ideas on the formation of their attitude towards the modern state of Israel. A research method was used to analyze texts and synthesize conclusions about the problem. THE PROCESS OF AGRUMENTATION: It consists of several parts. The introduction provides a proper definition of the Messianic Movement. In the further part of the article the process of its origin is described, indicating important historical aspects leading to its creation. Then the attitude of believers in Jesus Jews towards the modern state of Israel is shown, taking into account its biblical context. The last chapters present the issue of religious discrimination taking place in Israeli society and its further implications. THE RESEARCH RESULTS: The process of analysis concludes that the Messianic Jews are loyal citizens of the State of Israel, and at the same time are subject to constant religious discrimination. Changing this situation is a long and slow process. CONCLUSIONS, INNOVATIONS, AND RECOMMENDATIONS: 1. The main conclusion is that the Israeli law needs to be amended to enable Jews who believe in Jesus to acquire citizenship under the Return Law. 2. Due to the changes in the Israeli media concerning the presentation of the Messianic Jews in a more objective way, it is possible to improve their reception in society in the long term. 3. The Messianic Jews have an unwavering loyalty to the State of Israel due to their strong religious beliefs.
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Christoph Christian Sturm was an eighteenth-century German ecclesiastic keenly interested in naturalist knowledge. As a pastor, he used this knowledge for theological purposes: people can and should enhance their faith by investigating God’s works in nature to see the clear signs of His wisdom, powers, and providence imprinted in these works. Sturm also addressed at length the problem of theodicy by pointing that the good by far overweighs evil found in nature and in social and individual life, and that what is perceived as evil is God’s means used for beneficial purposes.
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The Book of Isaiah is often called “the fifth Gospel” among Christians. It is not because of the embrace of St Jerome’s opinion, or because of the literal meaning of the prophet’s name, which translates to: “God redeems”. It is the content of the book itself that has been inspiring generations of Christians to understand it in such a way. This article is a study of a group of texts from Isa. 7, 10–25; 9, 5–6; 11, 1–11, interconnected by the concept of Messianism, which centers on the figure of a royal descendant from the house of David. The article itself is not a typical exegetic study; instead, by making use of the numerous works of modern exegesis, it once again takes on the fragments of the aforementioned texts, those which have a key meaning for the messianic concept. The same analysis shall be conducted of Matt. 1, 23 in which this kind of messianic concept is brought up through a quotation from Isa. 7, 14.
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In the 20th century, research on Christian source texts was again undertaken, thanks to which essential ecclesiological and sacramentological elements were discovered. Bernhard Poschmann (1878–1955), Karl Rahner (1904–1984), Herbert Vorgrimler (1929–2014) and Reinhard Meßner (1960) are considered to be the most influential researchers of penance and confession of those times. Throughout the years, between the development of the patristic and scholastic thoughts, they discerned many significant changes. The connection between the Church and the excommunicated, the possibility of second penance in one’s life as well as a spiritual nature of penance and of the entire process of reconciliation were particularly underscored in patristics. In the further years of Christianity, during the Celtic evangelization mission in Europe, the influence of monastic life played a central role in overcoming human weakness. In scholasticism, in turn, the focus was placed rather on the significance of sin’s essence and on the process of forgiveness. The reality and forgiveness of sin during confession were expressed through the concepts of matter and form. The specified accents of the 20th century theological-historical research, in relation to understanding of penance and confession throughout the years between patristics and scholasticism, indicate a changing approach to understanding of sacramental forgiveness. With time, a spiritual nature of this sacrament was more and more underlined, which became particularly observable in the terminological conceptual shift from penance to confession.
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The article presents the current state of knowledge about the creation of the Pentateuch. The oldest traditions contained in it are the covenant code (VIII B.C.), the core of the exodus traditions and the core of patriarchal traditions (specially the tradition of Jacob), dating back to the early period of the monarchy (IX/VIII B.C.). The next stage in the creation of this work is the Deuteronomistic school with the code of the covenant worked out by it (Deuteronomistic code, the second half of VII century B.C) and priestly school (late 6th century B.C.). The exodus tradition (+ Moses) and the patriarchal tradition developed independently at first. The first connection is attributed either to the priestly school (after the Babylonian exile) or the non-priestly/(post) Deuteronomistic (in the final period of the monarchy or during the exile). In the current debate considerable importance is attached to the so-called editors, who did not glue existing texts together, but broke them up and created them, presenting in them their own concepts and theological view.
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Due to the appearing accusations against some clergymen of sexual abuse of minors, the church legislator has been consistently tightening the canonical criminal law for many years. The purpose of this action is to ensure the protection of children and young people. This is done in three areas. The first is building preventive systems, the second is the promulgation of substantive penal norms, the third is the creation of a lex specialis on the basis of the existing formal law on procedures aimed at punishing perpetrators, and thus redressing the scandal and compensating for the violated justice. Penal material norms play an important role in the entire system of protection of minors. The most recent amendment to the Code of Canon Law listed sexual offenses committed against minors and their equated persons as acts against human life, dignity and freedom, and therefore considered them the most serious canonical offenses. Basing on the earlier norms, the church legislator first criminalized the broadly understood sexual acts committed against these people, further defined as criminal activities aimed at seducing or persuading them to present themselves in pornographic scenes, and finally included the broadly understood acquisition, storage, presentation and disseminating pornography with images of minors. The definition of these crimes is often broader than in state legislation. Additionally, in the last amendment, the legislator extended the concept of an entity capable of committing this type of crime. Thus, another amendment to the canon law increased the scope of protection for minors and their equated persons.
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According to Merton, the reason for all conflicts and wars are human sins, especially greed and selfishness. When falling for them, one resorts to violence and hatred. As a result, they stop thinking clearly, start to fear for their own freedom and in consequence stop trusting themselves and others. They put masks on other people, what does not help to solve conflicts in a peaceful way. Thomas shows us that a Christian’s task is to build a world of peace. An important idea here is non-use of violence. It is a spiritual attitude which is based on loving God and other people. It means acting without hostility or aggression. One sees others as well as their problems and difficulties, and helps to fight them. Such a person is a sign of communion and unity of human beings. They open up to people, their desires and needs. Noticing Jesus Christ in others and treating them like brothers becomes a constant challenge. By committing acts of mercy one tries to reestablish understanding and peace in their environment. Thus, they become ambassadors of love and peace, especially among the closest ones. They find Christ’s peace inside themselves. This is the basis of every external activity. While taking care of personal spiritual development, one finds a mission to maintain peace in the world.
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The sacral space, so important in the life of Medieval people, is of decisive importance in the study of inscription culture. The vast majority of epigraphic monuments come from this environment. We find them on sepulchral monuments, wall paintings, liturgical utensils, church bells and altars. Graffiti inscriptions, which are characterized by the spontaneity of their creation, represent a specific type in sacral inscription culture. The opposite is characteristic of all other epigraphs, i.e. the inscriptions are created as representative artefacts that have a clearly formulated ideological intention. This means that the emphasis was put not only on the formal decorative function of the artefact on which the text was written, but also the content of the text was supposed to express the worldview of the person ordering the monument. With the help of epigraphic research methods, these texts become an important source for the church history of the given locality or region. In a broader context, however, they provide an opportunity for religious or theological considerations that extend to the present day.
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The Czech Congregation of Dominican Sisters was founded in Řepčín near Olomouc in 1889. The mission of the congregation was primarily to educate and bring up young girls in the spirit of St. Dominic. As the congregation was increasingly popular with the Czech population, the nuns had to rebuild and enlarge their monastery several times. The last reconstruction planned for autumn 1930 involved a new three‑storey building that was supposed to be situated next to the monastery. The Olomouc builder Jan Valihrach undertook the construction, however, shortly before its completion the building suddenly collapsed. The builder Valihrach, along with the designer Josef Derrich, was accused of the collapse. While Valihrach was found guilty of the collapse of the building, Derrich’s prosecution was stopped due to his death. Valihrach denied his guilt, however, and subsequently brought a lawsuit against the Dominican Convention of Řepčín. He demanded a payment of the agreed sum for the building and also a payment of other debts from the past that had not been paid by the nuns. The nuns counter-sued and demanded compensation from Valihrach for damages caused by the collapse of the building. After examining the evidence and questioning the witnesses of both involved parties the courts concluded that both the builder Valihrach and the deceased designer Derrich were guilty of the collapse. In the case of the designer Derrich, the court recognized him as the implicit representative of the Řepčín convent of Dominican nuns at the construction. The judges ruled that the Dominican nuns should pay Valihrach just half of the requested compensation, which amounted to 333,300 crowns.
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Review of: William McCormick: The Christian Structure of Politics. On the De Regno of Thomas Aquinas (Washington: Catholic University of America Press, 2022, 272 stran, ISBN 978 ‑0813234472)
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This paper attempts to analyse how Sophie de Ségur (1799–1874) performed the mission of spreading the Catholic faith through children’s literature. The biography of this Russian woman who converted to Catholicism is presented at the beginning, together with her connections with the Ultramontane environment being active in nineteenth-century France. This is to prove that de Ségur’s writing activities were part of a planned programme aimed at shaping society in the spirit of Catholicism. The analysis is carried out on the examples of how she presented scenes of a good Catholic death in three novels for children: "Les vacances, Jean qui grogne et Jean qui rit and La sœur Gribouille". The study is divided into three parts: the death of the mother, the death of the child, and the death of the sinner, according to the criterion whose death was described. It is shown that in de Ségur’s perspective, a good death is a reward for a good and pious life. The social aspect of death and good preparation for it are also important.
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The study is devoted to the activity of Bishop dr Simeon Stanković atthe Faculty of Orthodox Theology, from 1922 to 1932. The archival materials of the Faculty of Orthodox Theology and the Holy Synod of Bishops were analyzed. The goal of the research is to present the academic and polemical activity of Bishop Simeon in the period covered by this paper, based on archival material and literature.
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