Pokorny naśladowca Chrystusa za wzorem Świętego Franciszka
Review of: Kazimierz Synowczyk OFMCap, Prostota i pokora w świetle pism bł. Honorata Koźmińskiego, Calvarianum, Kalwaria Z ebrzydowska 2020, s. 153
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Review of: Kazimierz Synowczyk OFMCap, Prostota i pokora w świetle pism bł. Honorata Koźmińskiego, Calvarianum, Kalwaria Z ebrzydowska 2020, s. 153
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The article deals with one of the main directions of neo-union propaganda aimed at separating the Volyn population from the ancestral Orthodox faith and their adoption of the so-called Catholicism of the Eastern rite. This refers to the attempts of the Uniates to convince the faithful of the material benefit of accepting a new jurisdiction, consisting in free occasional services, which Orthodox priests could not do, and obtaining church land at their disposal.It was with such proposals that the Uniate priests visited the parishes of Volyn and worried the local population. The research suggests how successful such actions of apostates were, as well as the reaction of Orthodox pastors to them.
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This paper discusses how the sixteenth-century Athonite monk Pachomios Rousanos (1508–1553) constructs his vision of “orthodoxy in faith,” “heterodoxy” and “orthopraxy” in an age dominated by intense confessional polarization and adaptation of the Greek Orthodox to the Ottoman rule. Through his corpus of polemical works, the Greek theologian endeavoured to impose as authoritative his own vision about which beliefs and ritual practices are to be held correctly by the community of believers. In his attempt at social disciplining, Rousanos criticized what he considered “heterodox” religious practices, deviant teachings from the Orthodox norms, and deplored the low level of religious instruction among both the clergy and simple believers. As a tireless traveller into the Eastern Mediterranean lands, he was able to diagnose in situ many of the religious issues of the Orthodox during the first half of the sixteenth century and proposed remedies for the spiritual edification of the community of believers.
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This paper is dedicated to a famous Ukrainian monastic saint – Jov Knjahynyc’kij (ca. 1550–1621), a founder of Manjava Skete (also known as the Great Skete) in the Carpathian Mountains, an Orthodox monk, who spent a big part of his life en route between the Polish-Lithuanian Commonwealth, Mount Athos, Moldavia, and Muscovy. His itinerary can be reconstructed on the basis of his Vita, which was composed probably soon after his death. Its author is known as hieromonk Ignatij from Ljubarov. The Vita was published in 1860 by Anthony Petrushevych (1821–1913), a Ukrainian historian and linguist. It was also Petrushevych, who edited the most important sources for the early history of the Manjava Skete – the Spiritual Testament by Theodosius as well as the monastic rule of the skete. Already the first monograph on the history of Manjava Skete, from its establishment in 1611 until its closure in 1785 by Julian Celevič (1843–1892), was based on Petrushevych’s editions. The translation of Jov’s Vita and of the spiritual testament of Theodosius into English was prepared in a critical edition with commentaries by Sophia Senyk.
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The musical life in Western Romania in the 19th century was centered on the city of Arad. It became the cultural, theological and missionary center of the Romanian Orthodox in the 19th century in this part of the country. The present research focuses on historiographical, theological and cultural aspects that place the Arad Orthodox Romanians in the center of the concerns of the Romanian West. The prestigious institution mentioned, respectively the theologians and the people of culture who consecrated it, is the subject of the present academic incursion.
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The ecclesiastical dignitary Jakob Ernst von Lichtenstein‑Castelcorno (1690–1747) successively served as Bishop in Seckau, Styria (1728–1738) and Olomouc, Moravia (1738–1745). He completed his career as Archbishop of Salzburg (1745–1747). He was very active in pastoral work, which was central to all his episcopal ministries, in all three positions. He was also willing to work in other dioceses when necessary. During his trip to the spa in Trenčianské Teplice (today’s Slovakia), he, for example, consecrated a church in the territory of the Kingdom of Hungary. As the resident Bishop, Ernst Jakob reserved for himself the conferring of all degrees of priestly ordination, the consecration of churches and the confirmation of the faithful. He ordained a total of 2,599 priests. He consecrated 70 churches and chapels. He consecrated 330 altars and confirmed 357,372 people. His contemporaries did similar things. Jakob Ernst sought to fulfill the ideas of the Council of Trent concerning the role of the Bishop as the “good shepherd” of his faithful.
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The research proposes a new Kabbalistic Christian anaphora modelled after the Orthodox Church’s anaphoras. The propounded thesis: Kabbalah and the dogma of the incarnation of Christ are neither opposed nor contradictory.
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n recent years, the situation of the Polish language in Ukraine has changed a lot. “As a result of changes and political problems in this country, Polish [...] is becoming a popular foreign language, as evidenced by, among others, number of Ukrainian students educated in Polish universities”. Therefore, a significant part of those learning Polish in Ukraine are no longer Poles or people coming from Polish families in which, for various reasons, the intergenerational transmission of the Polish language and Polish culture has been interrupted. Interest in learning Polish is often not related to Polish origin, but "to possible emigration to Poland or the desire to learn Polish as a foreign language in Ukraine."
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The article examines the problem of the relationship between pagan fate (fatum) and its neopagan counterparts to the Christian approach to freedom in the thought of two outstanding theologians of the 20th century: Hans Urs von Balthasar and Henri de Lubac. A comparative method based on the analysis of source texts has been applied. In the case of the fi rst author, the main source is his Theodrama. The results of the analysis indicate the importance of the theatrological context, i.e., of the relation between the fate dominating the ancient tragedy and the theodramatically understood Christian freedom. In the case of the second author, the main source is his treatise The Drama of Atheist Humanism. The analysis reveals that the most important aspect concerns the topic of neopagan versions of fatum, i.e., the contemporary threats to freedom resulting from the programmatic, i.e., anti-theistic, retreat from Christian values.
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The following article analyses the statement of the Ecumenical Study Group of Protestant and Catholic Theologians entitled “Together at the Lord’s Table” (2019) from the perspective of canon law of the Latin Church. First, it briefly presents the content of the statement, then it summarises the opinion of the Congregation for the Doctrine of the Faith. The article shows that the alternate participation in the Protestant and Catholic service of celebrating the Lord’s Supper / Eucharist by virtue of baptism alone is problematic from the perspective of Catholic canon law. Canon law builds on Catholic ecclesiology and sacramentology, based on the connection between baptism and the Church as well as the Church, the ministerial priesthood, and the celebration of the Eucharist. The article, then, shows the instruments of canon law for the protection of the Catholic faith regarding the apostolic succession as the only valid condition for presiding over the Eucharistic community and the Eucharist as the substantial presence of Christ. In the final chapter, the implications of participation in ecumenical worship for the Catholic faithful will be summarised. The participation of Protestants in Catholic worship, as proposed by the Statement, is not explicitly regulated by canon law. The CIC, in Canon 844 § 4, lays down only the conditions under which Protestants may licitly receive selected sacraments (the Eucharist, the anointing of the sick and the sacrament of penance), while for a valid reception of the Eucharist their baptism alone enables them.
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The fundamental starting point of our multidimensional reflection was “a purely human sexuality, as male and female, in the Christian vision of man” pointing to the basic facts in the field of biology, genetics, embryology or psychology (the phenomenological dimension – basic data of experimental sciences). Taking into account the necessary and universal philosophical-anthropological and theological-moral dimensions of the issues indicated in the title, we have affirmed that the sexuality of man and woman, in the Christian vision of man, he finds his complementary character, dimension and purpose in marriage and family.
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Pastoral by Ioan Robu, Archbishop of Timisoara and Metropolitan of Banat
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At the center of Metropolitan Nicolae Corneanu’s pastoral concerns is, as we expected, the Person, work and soteriological activity of our Savior Jesus Christ, true God and true Man. We may rightly ask what is God? Who is God? These are just a few questions that many Holy Fathers and church writers tried to answer, since the first Christian centuries, but our means of expression, words, are not enough, they are much too poor to define and/or explain the mystery of the mystery of God.
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At the center of Metropolitan Nicolae Corneanu’s pastoral concerns is, as we expected, the Person, work and soteriological activity of our Savior Jesus Christ, true God and true Man. We may rightly ask what is God? Who is God? These are just a few questions that many Holy Fathers and church writers tried to answer, since the first Christian centuries, but our means of expression, words, are not enough, they are much too poor to define and/or explain the mystery of the mystery of God .
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Within the frames of theology of the Primacy of Saint Peter the testimony concerning this issue which Paul the Apostle provides through his attitude and teachings is generally disregarded. The question, however, is quite significant since it is clearly present in the New Testament. The point is, that through the profound study this issue should be included among the subjects concerning the original understanding of the primacy of Saint Peter and his status in the early Church. Certainly, Saint Paul still constitutes a decisive argument in the discussion concerning the primacy of Saint Peter and may serve as an example of its practical affirmation. This paper constitutes an attempt to draw the attention to this issue and to the need for certain supplementation in the theology of the primacy of Saint Peter.
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The process of creating the content of biblical books and their interdependencies is the subject of many years of research and, using the method of historical and critical exegesis, which was born out of the Enlightenment historicism, it allows us to discover events that were the decisive criterion for the shape or location of a given text in the canon of biblical books. However, to use only the historical method would be a reductionism illuminating the Bible only in the historical context of the individual books, while breaking the unity of the Scriptures. The article includes two examples of a portrait of Moses in the Praise of the Fathers (Sir 45: 1-5) and a menorah from the fifth vision of the prophet Zechariah (Zechariah 4: 1-14) to show, in an interim way, how the biblical text has changed in the light of the history of the Chosen People but above all also influenced by the maturing of successive generations of inspired writers in the faith.
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Formation for the priesthood at the Major Mission Seminary of the Priests of the Sacred Heart in Stadniki includes a main element of charismatic and pastoral formation, which is formation for missions. This is a consequence of the charism of the Congregation of the Priests of the Sacred Heart of Jesus, which treats involvement in missions as one of the important dimensions of apostolic work and a form of proclaiming the love of the Sacred Heart of Jesus. The aim of the article is to present various dimensions of the missionary formation of candidates for priesthood, as well as to show its fruits.
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The purpose of the article is to introduce the issue of military pastoral care during the Polish-Ukrainian War (1918–1919) and the Polish-Bolshevik War (1919–1920). One of the important events after the end of World War I was the establishment of the Field Bishopric of the Polish Army in Poland. Rev. Stanisław Gall, previously auxiliary bishop of the Warsaw Archdiocese, became the first field bishop in 1919. The article showcases the rules of military chaplains during this difficult period. The main part of the publication was devoted to the life and activities of Rev. Andrzej Masny-Mkniewski, CM. His ministry as a chaplain was analysed in detail on the basis of his personal recollections. At first, he served in the general hospital, as well as on the streets of the city during the defence of Lviv (from November 1918 to February 1919). He served as chaplain of the 8th Legion Infantry Regiment from 24 March to 12 November 1919. Together with the regiment, he participated in the Battle of Denysiv and Berezhany, among other battles. Then, by decision of the military pastoral authorities, he was assigned to the 35th Infantry Regiment, where he remained from 25 November to 10 September 1920. Noteworthy in this period is his heroic stand during the retreat from the Dnieper and Grodno rivers, the attack and assault on the village of Kalinowo near Wyszków, as well as during the crossing at Borkowo near Nasielsk. In the memoirs of commanders, he is remembered as a pastor who fulfilled his ministry not only in the barracks, but above all as a zealous confessor during frontline battles. He celebrated Mass and organized other services in many places and attended funerals of fallen soldiers. He visited soldiers in the hospital, during rest, as well as during combat operations. He spared no effort or good word to encourage soldiers to fight the advancing enemy. As the regiment’s education officer, he also fulfilled his duties in every respect, distributing books to subunits and individual soldiers and arranging various talks.
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Ursula Ledóchowska addresses the issue of the Christian vocation and tasks of women on many occasions and in various aspects, pointing to Mary as a model to follow. St Ursula’s writ- ings contain a broad vision of the spiritual motherhood, encompassing mothers in the family, all lay women and religious sisters completely dedicated to God. Every Christian woman is called to spiritual motherhood, to guide and support people in their path to God; her mission is the apostolate of quiet, serene love, the apostolate of prayer and the apostolate of sacrifice in the image of Christ. A special task of the mother in the family is to care for the development of the faith of her children. The essence of a nun’s spiritual motherhood is to lead others to Christ by His bride totally devoted to the Holy Trinity.
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This year we are celebrating the fortieth anniversary of the publication of the Catechism of the Catholic Church. The document, awaited many years by believers, contained a popularly outlined interpretation of the most important principles of faith, morals, worship and prayer. The purpose of this article is to analyse the significance of this document for the catechetical activities of the Catholic Church in Poland over the past four decades since its publication. The previous Roman Catechism served the Church for more than 400 years. A new document of such stature was to lead to a radical revision of the aims of catechesis, the prominence of its most important contents and the improvement of its methodological instrumentarium. The article will answer the following questions: “Has there really been a religious revival in the stages of adapting the Catechism of the Catholic Church to the realities of the local community of the Polish Church;” “Has it become the basis for a deeper reflection on the current state of catechesis?” It will also be important to answer the question: “Has there been a real popularisation of this document in Polish ecclesial, cultural and educational spaces?”
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