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In the research entitled „Creation and Splendor, for an Education of the Eye”, we summarized the main classical ideas by which Orthodox theology understands creation and man. Starting from the complex theology of Saint Maximus the Confessor and reaching contemporary theologians such as Seraphim Rose, Al. Kalomiros, Andrei Kuraev, Doru Costache, Ch. Yannaras, I. Zizioulas and David Benteley Hart, I tried to look at creation in a key of beauty and thus understand the greatness of the Creator. Only a look educated by beauty can understand the act of creation as a utterance of God outside. Also, over the course of a few pages, I argued why Pierre Teillhard de Chardin. it cannot be placed in the continuation of patristic theology.
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The topic of this paper presents the application of modern ecological hermeneutics to the text of the Revelation of John. Faced with the challenges of the global ecological crisis, the text of Revelation provides a timeless picture of the impending environmental problems that society is facing nowdays. In accordance to the roots of the ecological crisis and its impact on society, biblical exegesis can provide concrete solutions to this problem. The elaborated sections of Revelation in this paper emphasize the eschatological connection between man and nature and point them to each other. In addition, Revelation emphasizes the union of man and nature in Christ himself - the sacrificial Lamb, who suffers for people and nature. By changing first the individual, then the collective consciousness about men’s attitude towards creation, humanity has the opportunity to replace the current picture of the state of the earth's ecosystem - symbolically presented as Babylon - with the potential for a new reality of creation - the New Jerusalem.
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In this study we try to extract the most valuable warnings about the fading of love as a social reality in the future society, focusing on the couple relationship realities, in the research of the Italian psychoanalyst Giacomo Dacquino. He lists: the sprawling of vulgarocracy, the egalitarianism that demolishes the hierarchy, the hypertrophy of the biological factor (by medicine) in love; the paralysis of the power to love ("affective fragmentation" of subjects). As a comforting conclusion, he proposes the recognition of affectivity as a multifaceted and complex structure; cultivating it through a responsible pedagogy: the praise of good education expressed multifactorially, in different ways (through: courtesy, cordiality, inner nobility, kindness; immunization of young people in front of clichés circulated by the media).
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Legal provisions of the Polish Orthodox Church can be found in canonical, liturgical and internal administrative regulations. There are many forms of forbidden behavior. Sanctions can be imposed for different offences considering different spheres of the human life such as cult, doctrine or morals. The aim of the article is to show the diversity of sanctions provided by in the Orthodox Church internal regulations. The author concluded the punishment in the Orthodox Church has both legal and religious dimensions. The penalties are also varied. The way in which the prosecution is being conducted and the form of the final judgement depend on the type of offence in question, its circumstances, the degree of social harm and the position of the perpetrator.
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Article 178 Section 2 CCP which says that a minister may not be examined in the capacity of a witness on facts communicated to him in confession refers to the general term “minister”. Consequently, application of the absolute prohibition of evidence it stipulates with regard to evidence produced in the exercise of religious practices in the Roman Catholic Church poses some difficulties. The problem is further compounded by the fact that in the Polish legal system the criteria for defining the concept of “minister” are not uniform. Studies carried out for the purposes of this paper show that when interpreting Article 178 Section 2 CCP, the doctrine has focused on the few norms of the internal law of the Latin Church (i.e. cann. 965 and 966 CIC), while ignoring all that is provided for in the entire legal system the Catholic Church as regards confession and its ministers. As a result of such an interpretation, the set of the referents of the term “minister” in Article 178 Section 2 CCP has been significantly reduced to the detriment of the constitutional rights of members of the Catholic Church. Therefore, in order to redirect the discussion on the prohibition of admitting evidence from the examination of ministers on facts communicated to them during confession, the author of this study went beyond the provisions of CIC usually cited in the literature of the subject. By taking into account the legal system of the Roman Catholic Church as a whole, the author has been able to propose an interpretation of Article 178 Section 2 CCP as regards its objective scope which better corresponds to the ratio legis of the norm it contains. In addition, it supplies further arguments confirming the validity of de lege lata and de lege ferenda postulates made in the literature that the subjective scope of the said norm should cover persons other than those usually listed in the doctrine, including the so-called necessary participants in confession.
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There is a common belief, both in Poland and Slovakia, that clergy live in prosperity. Not every source of parish income is also a source of income for the clergy. The position of the Catholic Church on the methods of obtaining church goods was set out in the teaching of the Second Vatican Council and in Book V of the Code of Canon Law of 1983. In Poland, the basis for the salaries of priests serving in parishes are mass offerings (donation for the mass intention), baptism offerings, banns of marriage offerings, weddings and funerals (so-called iura stolae), pastoral visit offerings and offerings for prayers for the dead. Their division varies between dioceses. On the other hand, the main source of financing for the Catholic Church in the Slovak Republic are funds received from the state budget. The aim of this article is to compare the system of supporting clergy of the Catholic Church in two countries of the Visegrad group – Poland and Slovakia.
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Religious freedom constitutes a multidimensional issue, both when it comes to its scope and different types of guarantees legally protecting it. The aim of the article is trying to answer the question: Does the inadmissibility of evidence of ecclesiastics’ testimonials concerning facts covered by the secret of confession in the Polish legal order sufficiently fulfill the function of a formal guarantee of religious freedom? To this end, the problem of dualism in legal protection of confession confession was analyzed. The scope of this protection was presented from the perspective of canon law and Polish law, with particular emphasis on criminal proceedings. Gaps were found in the provisions regarding this prohibition at both subjective, subjective and systemic levels, and therefore de lege ferenda conclusions were formulated. Above all, it is advisable to unify the model of this ban and extend it to pastoral secrets.
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The subject of the publication is the motivation of administrative acts. The legislator of the Code of Canon Law requires that the individual acts, in addition to decisions, also include the motivation that led them to such a solution to a particular situation. In a special way, the requirement of motivation refers to a specific decree and was promulgated in can. 51 of the Code of Canon Law. The entire publication consists of an introduction, three main parts and an ending. The introduction includes a general definition of the administrative act and formal requirements to be met. An understanding of motivation in canonical terminology is also presented. The first part contains a description of the general principle of administrative proceedings in the Church, which is the principle of motivating administrative acts. The second part – the most comprehensive one – was devoted to the motivation of individual administrative acts, i. e. specific decrees and orders, as well as references, privileges and dispensations. In the third part, the consequences resulting from the lack of motivation of the decision expressed in a specific administrative act were indicated. The ending contains a summary of the topic and conclusions. It results from them that in the case of those acts in which the legislator does not require explicitly placing motivation, it is useful and indicated. It avoids administrative disputes.
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The article presents the life of Fr Henry Essex Edgeworth de Firmont, the last confessor of Louis XVI, the king of France who was beheaded during the French Revolution on 21st January 1793. Before the revolution, Fr Edgeworth was the confessor of the king’s sister Madame Elisabeth. Before Louis XVI was executed, he asked to send him a priest who hadn't swore on the civil constitution of the Clergy. Fr de Firmont confessed the king and celebrated the last mass in his cell. He gave the communion to the king and attended him at the place of execution. In consequence, he had to hide himself. In the end he fled to England. Louis XVIII designated him as a royal almoner who wandered about Europe. Fr Edgeworth became the confessor of the king and the daughter of beheaded Louis XVI and her husband – dukes of Angoulême. He accompanied the family of Bourbons to Mitawa. In 1801, he went to Warsaw where he stayed till the year 1804. He entered in contact there with Redemptorists. The fact is testified in the presented letters addressed to Fr Clement Hofbauer. They are the proof of deep friendship between two ecclesiastics.
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