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Artykuł omawia fundację domu rekolekcyjnego oo. Jezuitów w Czechowicach-Dziedzicach, zapoczątkowaną w roku 1903. The article discusses the foundation of Jesuit fathers' retreat house Czechowice-Dziedzice, which started in 1903.
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First Eucharistic congresses were first established in France, which for centuries stood out among Catholic nations for its special worship of the Blessed Sacrament. The first international congress was held in 1881 in Lille. The 23rd International Eucharistic Congress took place in 11-15 September 1912 in Vienna under the auspices of Emperor Franz Joseph I of Austria. The article discusses the activity of the Polish section at the congress. Kongresy eucharystyczne narodziły się we Francji, która od wieków wyróżniała się pośród narodów katolickich szczególnym kultem Najświętszego Sakramentu. Pierwszy światowy, międzynarodowy kongres został zorganizowany w 1881 roku w Lille. XXIII Międzynarodowy Kongres Eucharystyczny odbył się w dniach 11-15 września 1912 roku w stolicy Austrii, Wiedniu, pod protektoratem cesarza Józefa Franciszka I. Artykuł omawia działalność polskiej sekcji podczas wzmiankowanego kongresu
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The Old Polish image of a Bernardine medicant according to the sources of the time was overshadowed in popular awareness by a character from "Tadeusz", in which the Polish poet presented the work of Rev. Robak in strictly patriotic terms. Meanwhile, the medicant collection of food and money for the monastery was as 'close' to the Christian ministry as the traditional annual round of home calls on parishioners by priests. The collection was clearly not a patriotic activity. The original monastic concept held that monks made their living by working. It was through work that they sustained themselves and supported the poor. In time, new orders (called 'medicant orders') were established; unlike traditional orders, they did not own land, so they worked hard at stimulating the generosity of those who did have real property. Staropolski wizerunek bernardyńskiego kwestarza, jaki ukazują ówczesneźródła, został w świadomości potocznej przesłonięty postacią z Pana Tadeusza, w którym wieszcz ukazał aktywność ks. Robaka w wyrazistych barwach patriotycznych. Tymczasem kwestarskie zbieranie żywności i pieniędzy dla klasztoru miało z duszpasterstwem tyle wspólnego, co chadzanie po kolędzie przez księży parafialnych. Czynem patriotycznym kwesta także jako żywo - nie była. Pierwotny monastycyzm za źródło utrzymania mnichów uznawał ich pracę. Z niej mieli się utrzymywać oraz wspierać biednych. Z czasem nowe zakony zwane żebrzącymi tym się głównie różniły od starych, że nie posiadając jak tamte swoich włości, pracowały usilnie nad pobudzeniem hojności tych, którzy takie włości posiadali.
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Artykuł prezentuje życie i dzieło profesora Mikuláša Russnáka, pochodzącego z katolickiej rodziny. Urodził się 30 kwietnia 1878 roku w Sopkovcach, gdzie został ochrzczony 7 maja tego samego roku. Zmarł 18 marca 1943 roku. University professor D. Mikuláš Russnák came from a clerical family. His father, Pavol Russnák was a Catholic priest o f the Byzantine rite. His mother Many, originally itemed Brinszky, came from Varhaftovce, and was a daughter of a priest. Mikuláš Russnák was bom on 30 April 1878 in Sopkovce. He received the sacrament o f baptism and confirmation in Sopkovce on 7 May 1878. He had three siblings. His younger brother Pavol was a priest and doctor o f sacred theology. He was a vice-dean at the seminaiy in Prešov, and a canon and a parish priest in Zavadka. He died on 18 March 1943. Of his two sisters, Gizela was older and Etelka was younger than Mikuláš. Gizela married Viktor Leukanič, a Catholic priest o f the Byzantine rite in Klečenov. Etelka married Julius Szinyei-Merse, a lawyer. The children were brought up in file Catholic faith, as would be obvious for the family o f the Catholic priest. The family atmosphere o f devotion and catholicity remained an everlasting value for Mikuláš. His mother Jolana died on 7 June 1898 and his father Pavol died on 27 June 1921.
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Among many Annunciation scenes represented in panel painting in Little Poland - which is especially abundant in iconographie motifs “describing” the mystery of the Incarnation - is a panel of the polyptych (1485) in St. Andrew’s Church in Olkusz. The polyptych was painted in fulfilment of a request by Anna Sperhozowa of Olkusz, before her death. It is the work of Jan Wielki, a nephew of the late founder of the church. When Jan was battered by Jan Waligóra, and it seemed he would not survive, the work was completed by Jan Stary. A brother of Jan Wielki’s wife Katarzyna - Jan Wolny, bachelor of arts, subsequently St. Panthaleo’s altarist in Our Lady’s Church in Krakow and altarist of the Most Holy Virgin Mary in Olkusz - arranged all the legal formalities for the recognition of the altarpiece as the Family Worship Altar in St. Andrew’s Church1. It is therefore rather certain that the ideological aspect of the altarpiece was provided by a theologian with a personal interest in this particular work of art. /Wśród wielu przedstawień Zwiastowania reprezentowanych w tablicowym malarstwie w Małopolsce uwagę zwraca scena z poliptyku z kościoła św. Andrzeja w Olkuszu. Został on ufundowany przez bogatą mieszczkę Annę Sperhozową i jej siostrzeńca, ks. Jana Wolnego, który, jako wykonawca testamentu ciotki, zamówił nastawę ołtarzową u swojego szwagra, malarza krakowskiego Jana Wielkiego. Poliptyk został ukończony w 1485 r. Początkowo znajdował się on na ołtarzu Bożego Ciała i Wniebowzięcia NMP, przy sakramentarium, obok ściany tęczowej (pomiędzy prezbiterium a nawami). Na początku XVII w. poliptyk został przeniesiony do kaplicy św. Anny przy prezbiterium. Najprawdopodobniej wówczas w części środkowej nastawy, na tle renesansowej niszy, umieszczono późnogotycką figurę Matki Boskiej z Dzieciątkiem.
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The article discusses the profile of Reverend Michał Kalbusch, who served in La Salette. Artykuł omawia postać księdza Michała Kalbuscha, pełniącego posługę w La Salette.
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W roku sześćsetlecia urodzin „najukochańszej postaci niewieściej naszychdziejów”6, Jadwigi, królowej Polski, ksiądz kardynał Karol Wojtyła, metropolita krakowski, w oczekiwaniu na zatwierdzenie przez Stolicę Apostolską jej kultu i rozszerzenie go na cały Kościół (wprowadzenie dnia liturgicznego oraz mszy i oficjum ku czci błogosławionej Jadwidze), w liście pasterskim z tej okazji stwierdził, że „postać Jadwigi, jej życie i działalność, wywarły wielki wpływ na dzieje Polski w znaczeniu historycznym i w znaczeniu duchowym". In the 600th year after the birth of Jadwiga Queen of Poland, "the most beloved female character in our history", Krakow metropolitan bishop cardinal Karol Wojtyła announced in his pastoral letter issued on this occasion that "Jadwiga, her life and work exerted a huge impact on Polish history both in historical and spiritual dimension". His statement was made pending an approval by the Holy See of her worship and its extension to the entire church (i.e. the introduction of a liturgical feast, a mass and an officium venerating Blessed Jadwiga).
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The article discusses periodicals issued by the Congregation of Missionary Priests in the 19th an 20th century. Artykuł omawia czasopisma wydawane przez Zgromadzenie Księży Misjonarzy w XIX i XX wieku.
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Recenzja: Alfonso Maria de Liguori, Carteggio. 1 :1724-1743, oprac. G. Orlandi, Edizioni di Storia e Letteratura, Roma 2004, ss. 840.
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Mikołaj Wolski (1553-1630), founder of the Camaldolese hermitage at Bielany near Cracow, was an exceptionally colourful and interesting personage. He travelled widely in his youth touring the most important European countries and getting familiar with the Renaissance culture. In spite of the fact that he supported a candidate of the House of Hapsburg to the Polish throne, he managed to get appreciation of king Sigismund III, who entrusted him with a position of the Royal Marshal to the Crown and made him his close advisor. Many a time he was sent as an envoy to the pope and monarchs, playing, at the same time, the role of a patron of artists, whom he won not only for the royal palace, but to beautify his own residence in Krzepica. The last 27 years of his life he devoted to the idea of bringing the Camaldolese Order to Cracow and building a hermitage for them on the Bielany Hill. The founder persoally supervised construction works and resided in one of the first monastery houses. As an expression of humbleness he wished to be buried after his death under the threshold of he church in a monk’s robe. Artykuł prezentuje postać Mikołaja Wolskiego, fundatora klasztoru kamedulskiego na Bielanach w Krakowie.
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The efforts and foundation acts of Mikołaj Wolski, Great Marshal to the Crown, resulted in bringing monks of the Camaldolese Order from Italy in 1605. They settled on a hill known as the Silver Mountain at Bielany, near Cracow. The newly founded monastery appealed to local adherents of hermits’ life, who started to join the Order. In 163 lthe first Polish Prior, father Matthew (Zygmunt Brynner) was elected and the Poles, who then comprised the majority of monks made an unsuccesful attempt at overthrowing the supervision of the Monte Corona Congregation in favour of the Holy See. However, these were not only ambitions and plans of local monks - controlled nevertheless by strict monastic rule - but political events that shaped the history of the Bielany monastery. The Swedish wars, policy of the annexing powers, the Nazi occupation and activities of the communists left their mark on the life of monks on the Silver Mountain. Problems within the community itself were not necessarily in short supply either and they were the result of weaknesses and limitations of people who tried to implement Evangelical ideals in a radical way. An effort to overcome the difficulties was connected with this; and it has always been proof of a fight of St. Romuald’s sons to realize the charisma of the Order.
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The Teutonic Order exercised a dominant impact on social and religious relations in late 14th-century Gdańsk through taking initiatives in terms of new religious foundations. One such undertaking – St Elizabeth's Hospital – reveals the way in which the co-existence in the city and its monastic lords was eroding. The facts presented in the article demonstrate a crisis in the Order, which compromised itself in terms of its religious function. In the Gdańsk community this might have been one of the stimuli to take a decision to seek liberation from the rule of the Order.
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The article presents the history of the parish of the Assumption of the Most Holy Virgin Mary and St Sigismund's parish in Częstochowa as well as the early years in the history of Częstochowa itself.
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From the mid-16th century onwards, the Apostolic Nunciature in Poland was pro-parliamentary, anti-Turkish and counter-reformative. It should not come as a surprise that the preliminary instruction issued to nuncio Giovanni Battista Lacellotti to stay especially alert and secure the interest of the Catholic Church in Poland as well as care for Christian affairs during parliamentary sessions acquired particular significance. In early November 1622, by the appointment of cardinal Cosimo de Torres, under Gregory's XV papal brief of 3 December 1622, Antonio Francesco Cirioli became internuncio. A Bolognese by origin, Cirioli was and a Doctor of Laws and from 1621 an auditor of Cosimo de Torres's nunciature (to date completely absent from the literature of the subject). The office of the internuncio in Warsaw, to which he was appointed following his 13-month service as an auditor, was held by Cirioli for as many as twenty-three weeks, i.e. from 19 November 1622 to 29 April 1623.
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Czulice is a village in the Małopolskie voivodeship; the village which belongs to the Kocmyrzów/Luborzyca municipality. The parish church is the place which offers the faithful an opportunity to deepen their religious life; it also becomes a reflection of their care and involvement. Understandably, priests, landowners and parishioners strove to adorn the temple in the most distinguished manner. The church in Czulice is a treasure trove of priceless heritage dating back from medieval to contemporary times.
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Glosa do pracy „Miechowici na ziemi przemyskiej za panowania Władysława II Jagiełły”.
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Croatia is predominantly “Christian” (over 90 percent) yet among the most corrupt countries in the EU. The complexity of Croatian culture and history added to the problems of corruption, leadership and a negative attitude towards work. Through pilot projects, we saw that an integrated view of faith and work through a clearly communicated biblical framework can contribute to the solution. Surveys confirmed that context, culture and biblical illiteracy are key factors that must be taken into account. This thesis-project proposes more intentional, contextualized, faith-based projects to bridge the value gap and contribute to a more ethical culture in Croatia.
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The present article offers an analysis of the use of symbolism in the books of Daniel and Revelation. Thus, the first section of the study evaluates the degree of thematic unity which may be said to exist between the two books (given their common literary genre). Secondly, the article explores the different roles which symbolism plays within the two books. Finally, a concluding section brings together the findings of the study, indicating that despite the complex symbolism of Daniel and Revelation, it is plausible to speak of these books (individually and together) as having a unifying message which could be described as the victory of good over evil or, more precisely, the sovereignty of God in a world where evil seems to prevail. At the same time, this unifying message can take a wide variety of distinctive meanings for specific groups and for specific settings.
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Review of: Roy H. Schoeman "Spasenje dolazi od Židova"; Naklada Benedikta, Zagreb, 2015., 354 str. by: Ervin Budiselić
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