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The article focuses on the nineteen ordinaries, suffragan bishops, and administrators of the diocese of Sejny or Augustów who governed the diocese throughout its existence. In terms of social origin, nine or ten of them came from the nobility and five from peasants; one was probably an urban resident, one of the craftspeople, and two of uncertain social origin. Geographically, ten hierarchs came from other dioceses. Nine hierarchs were born in the diocese of Sejny or Augustów. In terms of ethnic origin, we see one Armenian, one Jew, and five or six clergymen of Lithuanian origin (there are doubts regarding Bonaventūra Butkevičius). Other clergymen were Poles. Theological education of most of the hierarchs of the diocese of Sejny or Augustów was limited to graduation from a seminary. This applies to ten of them. Others studied at higher education institutions for a longer or shorter time and five of them had doctoral degrees (including two with honorary doctorates). Of the nineteen hierarchs, four bishops and all seven administrators were members of the Sejny cathedral chapter. Five bishops had ecclesiastical careers in other dioceses before becoming ordinaries of the diocese of Sejny or Augustów, three of whom were suf-fragan bishops of other dioceses, and one was the administrator of the Archdiocese of Warsaw. One hierarch was appointed bishop while the diocese of Wigry still existed. Two of the bishops had not risen through the hierarchy, that is, they were not members of a cathedral chapter before becoming bishops of Sejny. Most of the hierarchs of the diocese of Sejny or Augustów were of the mature age of over 50 years.
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In 1945, the area of the present parish in Sadlinki was mostly inhabited by Protestants. After the end of World War II, their place was taken by Poles, mostly Catholics. There was a post-Evangelical temple here, built in the interwar period. It was taken over by Catholics as early as 1945. The church became a branch of the parish in Nebrowo Wielkie. In 1958 the ruler of the Warmia Diocese appointed a priest. Formally, he was the vicar of the parish in Nebrowo Wielkie. The Warmia Docese was not allowed to rebuild the pastorʼs house, which was to become a presbytery. The priest lived in a private building, which was part of a farm. The priest could buy them because he had the required agricultural education. Despite the efforts of the rulers of the Warmia Diocese and the faithful, the state authorities did not agree to the erection of a parish in Sadlinki until 1973. After its establishment, the current chaplain did not obtain the approval of these authorities to take the office of the parish priest. The obstacles only ceased in 1982, with the change of the chaplain.
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The Catholic Church is experiencing a Synod on Synodality from October 17, 2021, by decision of the Holy Father Francis. The aim of the Synod is to revive this forgotten form of life for all members of the Church and to make it the natural style of their life. The synodal walk in faith (syn - together; hodos - journey) increasingly counts on the laity and the use of their potential in bearing responsibility for the Church. The current Synod is both an invitation and a chance to learn to listen to one another, to talk about living the faith and to discern correctly what the Holy Spirit wants to remind his Church today. In the documents of the Magisterium for the synodal process there is the word parrhesia (Gr. παρρησία), the content of which is no longer obvious. “All are invited to speak with courage and parrhesia, that is, integrating freedom, truth, and charity” (Preparatory Document, 30). In this paper we will discuss the meaning of this term primarily from a biblical perspective. We note that it is a special charism of the Holy Spirit. Using specific passages from the New Testament and the Eastern liturgy as examples, the paper reveals the richness of content and the practical use of parrhesia in the synodal walk.
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The article presents religious centers in Bajtkowo (Our Lady of the Rosary), Bakałarzewo (Saint James the Apostle), Banie Mazurskie (Saint Antoni Padewski), Baranowo (Saint Mary, Mother of the Church), and Church Bargłów (Exaltation of the Holy Cross)
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One of the significant issues in Pope Francis's teachings is the culture of encounter. This is the opposite of the culture of rejection which is becoming more and more common. The phenomenon of marginalization of people because of different reasons has been known to the human civilization for ages but nowadays is becomes more widespread. According to Pope Francis, the main indications and the same time causes of the throwaway culture are: fake devotion, egoism, fear, selection, indifference, treating the old as a burden, discrimination, aversion to foreigners, war, death penalty. The Holy Father lists also the countermeasures against exclusion. These are: realizing that we were all created by the same Creator, reminding of human dignity, human solidarity, devoting time to others, acceptance, opening the heart to other people's needs
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Death is inscribed in the physical nature of man and arouses in him a lot of uncertainty, fear and sadness. Although the inevitable death is still difficult to explain, especially when it concerns children who have not been able to reach maturity much. St. Gregory of Nyssa devoted a lot of space in his writings to its understanding and the preparation of the faithful for its reception. For man is a corporeal and spiritual being, created by almighty God in his image and likeness. The material body has been animated by the immortal soul. For man combines elements of material and non-material reality. Death is the moment when the two elements separate. Concerned about the fate of man, God sent his Only-begotten Son into the world, who, taking human nature, accomplished the work of salvation in it, dying on the cross and rising, which was a great victory over death. The resurrection of Christ became not only a demonstration of God's omnipotence, but a foreshadowing of the resurrection of all people, because in it human nature regained its original state, which people lost due to the sin of their first parents. St. Gregory of Nyssa, emphasizing the effects of the work of redemption, points out that a person should not fear death, because he can prepare for its encounter by practicing a virtuous life on earth. For man's goal is to see God, and he can achieve them by keeping the commandments and following the attitude of the incarnate Son of God, which reveals to mankind what is necessary in God's eyes to participate in the glory of the Kingdom of Heaven
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Pope Francis cares about the quality of homilies. He confirmed this in the exhortation Evangelii gaudium, in which he presented twenty-four points on the homily. Several of them contain recommendations about the manner of preaching. Strong content is not enough for a good homily; the presentation must be appropriate. Ancient and Christian rhetoric as well as modern communication theory all deal with the quality of discourse. The Pope reiterated the importance of the preacher to speak properly, use appropriate language, speak simply and clearly, be mindful of the vocal aspect of their speech, to use appropriate gestures and not to speak for too long.
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For Francis, evangelization is the key to reforming the Church. The lay faithful, on the other hand, are an important and irreplaceable subject of this work. This study presents the Pope’s selected inspirations regarding the participation of the laity in contemporary evangelization. The first part, of the article points to the Pope’s ecclesiology, which underpins his thoughts concerning the missionary assignment of the lay faithful. It also presents specific areas of evangelization in which Francis sees the laity as active subjects. Next, two of Francis’ original exhortations are discussed, namely, his warning against clericalism and an encouragement to implement the synodality of the Church. Finally, the teachings of Francis are presented in the perspective of fulfilling the Church’s prophetic function. The focus here is on the theological and pastoral reading of the catechist’s ministry established by the Pope. The analyzes showed that Francis’ teaching on the participation of the laity in evangelization has many new accents. However, when understanding evangelization, the present pope maintains a hermeneutic continuity with the teachings of the Vatican Council. Francis’ invocations can stimulate contemporary evangelization and contribute to the Church’s renewal.
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Effective preaching of the word of God requires an appreciation of the circumstances of one another’s lives and a systematic effort to understand the world. Among the circumstances that have dominated Pope Francis’ teaching is the COVID-19 pandemic.
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During the homily inaugurating his pontificate in 2013 Francis emphasized that man is to be a responsible steward and guardian of creation. The topic discussed in this article concerns the proclamation to care for creation and man himself. The purpose of the article is to try to discern and analyze the preaching of Pope Francis in the context of an integral ecology that takes into account the interconnectedness of various dimensions of reality. The analysis is based primarily on two papal documents: the encyclical Laudato si’ and the post-synodal apostolic exhortation Querida Amazonia.
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Pope Francis repeatedly calls Catholics to conversion. However, he amplifies the very concept of “conversion” outlines new research perspectives, which include, among others, the problem of “ecological conversion” and the approach to the question of confessional conversion. The Pope also amplifies the model of conversion, modifying it and giving it a single-vector direction. It is therefore worth reflecting on the challenges that contemporary theological reflection and the Church’s pastoral activity are facing in the face of the papal call for conversion.
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As we enter on the journey of faith we unite with Jesus Christ, and we desire to see life through His eyes. Faith is ecclesial in nature, according to St. Paul: “yet I live; no longer I, but Christ lives in me” (Gal 2, 20). In the dynamics of the Church, the parish is the place of a direct encounter with God and with people. Pastors in parishes preach the Word and administer the sacraments and thus build community. The measure of this commitment becomes the common good, which is realized in diversity. It is also the Christian way of life, both of the clergy and the laity, that permeates the entire community. Pope Francis has postulated the need for a missionary transformation of parish communities. In his vision, there is a need for a profound evangelization of what is the heritage of the past and the gift of the present. The parish is to become a sanctuary where people find faith, the sacraments and, in the culture of encounter, discover community
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This article presents the issue of the mission of consecrated persons in the contemporary world according to the teaching of Francis. According to the Pope, the apostolate of those consecrated to God is not without its uncertainties and difficulties, which arise, above all, from the current condition of consecrated life. Francis has entrusted consecrated persons with the mission of awakening the world. In his view, the defining characteristic of the consecrated life is prophecy. The essence of the mission of consecrated persons is determined by the Gospel. They are called to bring and communicate to all the consolation of God Himself as well as hope. They are to be true spiritual mothers and fathers and to build a culture of encounter
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From the first days of Pope Francis’ pontificate, Catholics around the world have been trying to understand the intentions of the Successor of Peter when he speaks on issues important to the teaching of the Church. For many Catholics, some elements of Francis’ teaching are disturbing, others are surprised, and still others enthusiastically endorse them. This text is an attempt to analyze some elements of Francis’ teaching and the genetic origin of the proclaimed content, which imply an infidelity to the accepted teaching of the Magisterium. The topics analyzed include the following issues raised by the Pope: understanding of the Church and the primacy of Peter, Catholic marriage, interreligious dialogue, and ecology. The author is looking for an answer to the question of whether the Pope reads the signs of the times and adjusts the teaching of the Church to the mentality and realities of modern life, or whether he is staging a coup that may bring consequences that are difficult to predict.
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This article discusses dialogue in the life and mission of the Church as postulated by Pope Francis. It presents an analysis of the statements of Pope Francis and his predecessors as well as documents of the Second Vatican Council. It presents the papal understanding of dialogue and its anthropological and theological foundations. It justifies the dialogical dimension of ecclesial preaching and advocates the use of inculturation and accommodation methods, as well as communal discernment of the signs of the times. It points out that dialogue is a pastoral method that makes it possible to implement the Conciliar vision of the Church as a community. It discusses the synodality proposed by Pope Francis as a style of life for the Church in intra-ecclesial dialogue. It emphasizes the need for formation of dialogue between clergy and laity and for deepening the ecclesiology of the Second Vatican Council through catechesis. The results of the study indicate that dialogue is an appropriate tool for the missionary transformation of the Church called for by Pope Francis.
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A study of the content of the papal encyclicals Laudato si’ and Fratelli tutti allows for the following observations. First, Francis looks at ecology according to a hermeneutic of continuity, that is, he takes up the teaching of John Paul II on human ecology and develops it by writing about integral ecology. Second, Francis notes that integral ecology demands concern for the environment on the part of individuals, institutions, nations, and international communities. Third, according to Francis, it is not technological development alone that contributes to the destruction of the world, but man’s lack of willingness for self-restraint. Consumerism, which goes hand in hand with a “culture of rejection,” demands conversion. This conversion is necessary for both believers and non-believers. The Pope addresses his appeal to all people because they are human beings, citizens of a created world. Man, as a creature of God, is joined to other creatures, but the fact that he is created in the image and likeness of God determines his unique dignity. From this comes responsibility for the rest of creation in accordance with the command to “subdue the earth” (Gen. 1:28). Human concern for creation can be considered on the levels of ecology, human ecology and integral ecology. Moreover, the fact of humanities neglect of creation demands a discussion of ecological conversion. Man should take care of creation because, with his rational nature, he surpasses it. Ecological conversion is part of the work of the new evangelization in the Church and is connected to the transformation of the consciousness of contemporary man in accordance with the Good News of Jesus Christ recalled by Pope Francis.
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Zbyt łatwo katolikom bliskim Rzymowi przychodzi oskarżanie wierzących z naszej części Europy o partykularyzm, nawet jeśli nakaz miłości nieprzyjaciół w trakcie wojny stoi w silnym napięciu z prawem do uzasadnionej obrony. Watykan powinien dziś wsłuchać się w ukraińskie racje i krzywdy.
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Moje odkrycie chrześcijaństwa nastąpiło nagle, po długiej fascynacji filozofią Sartre’a, który twierdził, że ludzkie życie jest pustką, psującym się mięsem. To trafny opis pewnego stanu świadomości. Jednak dopiero chrześcijaństwo ujawniło mi spojrzenie na Boga jako Kogoś, kto ratuje stworzenie poprzez czułość.
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Sztukę można uznać za barometr zmian w życiu duchowym. Co powiemy na tej podstawie? Podczas gdy ta tworzona do kościołów znajduje się w stanie stagnacji i uwiądu, poza murami świątyń – w galeriach i muzeach – rozwija się ona w najróżniejszych kierunkach. To tam właśnie zdarza się doświadczać epifanii.
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