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Im Jahr 1590 ließ der achtzehnjährige Fürst Siebenbürgens Sigismund Báthory die Orgel im Weißenburger Dom erneuern. Dabei holte er sich Rat und Hilfe in Hermannstadt, von wo ihm der Königsrichter Albert Huet das geeignete Holz sandte. Huet freute sich so sehr darüber, dass der junge, einer katholischen Familie entstammende Fürst das Orgelspiel schätzte, dass er ihm schrieb: „Jetzt aber, wo Eure Hoheit die Zierde der Kirche gleichsam wieder ins Leben zurückrufen“ – ergänzend sei eingeflochten, dass die alte siebenbürgische Bischofskirche im Zuge der Reformation calvinistisch und unter Fürst Johann Sigismund kurzzeitig sogar unitarisch, also allen Schmucks entledigt wurde –, „bitte ich den allmächtigen Gott, dass Hochdieselben von Davidis Anhängern [von den Unitariern] auf keine Weise verführt, sondern in der unsern [den sächsischen] Gebräuchen ähnlicheren Kirche erhalten werden; denn auch wir haben alte katholische Gebete, Orgeln, Evangelien nach katholischer Eintheilung, Heiligen-Feste, Exorcismen, Ohrenbeichte, Altar, Sacramente, Christi Gegenwart im heiligen Abendmahl, nicht ein bloßes Zeichen wie die Calvinisten, sondern nach der Lehre des heiligen Augustinus ein sichtbares Zeichen der unsichtbaren Gnade.“
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Celem artykułu jest przedstawienie kultu św. Jana de Matha i św. Feliksa Walezego w Brewiarzu rzymskim. Artykuł składa się z dwóch części. W pierwszej autor omawia drogę świętych do chwały ołtarzy oraz rozwój ich kultu liturgicznego, w drugiej natomiast analizuje poświęcone im czytania hagiograficzne z Brewiarza rzymskiego, zawierające wiele informacji na temat ich życia i świętości. Uwzględnia przy tym zmiany, jakie dokonały się w tych tekstach w wyniku kolejnych reform liturgicznych. Pozwala to nie tylko lepiej poznać sylwetki założycieli Zakonu Przenajświętszej Trójcy i Niewolników, lecz także ukazać ich znaczenie w różnych epokach. The purpose of the article is to present the cult of St. John de Matha and St. Felix de Valois in the Roman Breviary. The article consists of two parts. In the first part discussed is the way these saints gained the honors of the altar, and the development of their liturgical cult. In the second part author analyzes hagiographic readings from the Roman breviary dedicated to them, which contain a lot of information about their life and holiness. He also acknowledges changes in these texts resulting from the subsequent liturgical reforms. It allows not only to get a better understanding of the Founders of the Order of the Most Holy Trinity and of Captives but also to show their importance in different periods.
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Każdy człowiek oczekuje od swojego życia czegoś więcej niż tylko zaspokojenia jego podstawowych potrzeb. Gdy tylko ma możliwość, szuka uzasadnienia swojego istnienia w świecie, celu swojego istnienia, szczęścia. Artykuł omawia temat spełnienia w życiu człowieka. Podejmuje próbę definicji spełnienia w oparciu o cytat z dzieła Edyty Stein. Rozważa korelację między pojęciami „spełnienie” i „szczęście”, odnosząc się do klasycznego rozumienia szczęścia u trzech wielkich filozofów: Sokratesa, Arystotelesa i św. Tomasza. Następnie analizuje rolę wyznaczenia celu w życiu w osiągnięciu spełnienia. Na koniec podejmuje próbę odpowiedzi na pytanie, czy osiągniecie spełnienia w dzisiejszych czasach w ogóle jest możliwe. Every man expects something more from his life than just satisfying its basic needs. As soon as the opportunity comes to justify his existence in the world, a man looks for existence and seeks happiness. The article takes the theme of human fulfillment in life. Attempting to meet the definition based on a quotation from the work of Edith Stein. Considering the correlation between the concepts of fulfillment and happiness its referring to the classical understanding of happiness of three great philosophers: Socrates, Aristotle and St. Thomas. Then examines the role of the designation of purpose in life to achieve fulfillment. At the end attempting to answer the question whether the achievement will be met today or ever.
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The purpose of the article is to analyze the socio- religious role of the Lutherans parishes in the history of urban agglomeration in Lodz. To illustrate this activity it's also important to present the relicts of the material heritage of this denomination, which can be observed in the urban space of these cities. Considerations in this article, are related to deliberately selected two cities: Pabianice and Zgierz, where the Lutheran church (in the form of the parish), for many years has shaped the socio- religious face of these urban centers. The considerations contained in this paper were based on the source material contained in the literature, as well as other papers open for general use like parish brochures and online resources.
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Review of: Jindra Martin "Z milosti trpět pro Krista. Životní příběh faráře Církve československé (husitské) Václava Mikuleckého" Blahoslav ve spolupráci s náboženskou obcí CČSH v Praze 1 – Staré Město, Prague 2011, 379 pages by: František Konvalinka
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In the article, I am focusing on the ecumenical dimension of marriage between Catholics and Orthodox Christians. In the course of history, the attitude toward mixed marriages both in the first and in the latter Church tradition has evolved to a considerable degree – from absolutely forbidding this kind of relationships to their limited acceptance and perceiving their ecumenical function. As a result, both these elements can be found side by side in the latest Church documents and in the texts of the Catholic-Orthodox ecumenical dialogue. This points to a specific identity of mixed marriages. The process of evolution of the respective stands on a Catholic-Orthodox marriage and the differences in emphasizing either aspect of the complex reality has been closely related to the Churches’ stands on the ecclesial character of other Christian denominations and on the validity of their sacraments.
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Rich research legacy of Carmelite Father Bienignus Wanat, an art history professor, is the motivation of further studies carried out to explain plastic arts created within the Carmelite Order in the Middle Ages and continued till modern times. In the present paper the motif of the cross as Lignum Vitae, which was known the earliest from Palestinian small plastic works of art in the first Carmelites’ area of living, has been presented. We are making an attempt to relate this form of the cross, depicted on religious objects which were brought to Europe from the Holy Land, to the tradition of both St. Mary’s worship and that of the Cross. The first hermitages in Palestine followed by the settlement of the Carmelites in Italy in the 13th and 14th centuries have been pointed out. There are certain relations between the Carmelites’ hermit lives and the original forms of Franciscan life in Italy, Umbria especially. The research has been done on the main directions of piety and university education of Carmelites in Italy in the 13th and at the beginning of the 14th century. Their close relation to the teaching of St. Thomas Aquinas and Dominican piety, continued by the most renowned Carmelite mystics in the 17th century, has been pointed out.In the present paper the mainstream of Franciscan piety has been pointed out and its relation with the contemplation of the Cross as The Tree of Life, the form of which was assimilated by importing ampoules for the holy oil or other votive items from Palestine. Such a motif of the cross, well-known in Franciscan iconography, was also assimilated in Carmelite piety, although the abundance of specific work of arts dates back to the modern era, which is confirmed, e.g. by a crucifix from a former Carmelite church in Warsaw. St Bonaventure’s writings and treaties were read and contemplated in the Carmelite milieu. Those texts established the motifs of cross in art.
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We are living in times of individualism and what was characteristic for Protestantism a few centuries ago, nowadays has become a universal attitude in Western civilization. Today Protestantism is also looking for what is collective.
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In 1816, Prussian authorities directed Protestant colonizers, who originated mainly from Brandenburg and had lived near Białystok until then, to the Rogiedle farm in the area of the historical region of Warmia (Ermland). After four years of using the land property, their right to this land was confirmed. Up to 1831, the number of people in this religious community increased. However, later a decrease was observed, which was caused mainly by migration. The priest from Dobre Miasto, who came to Rogiedle six times a year in order to celebrate religious services in the local Evangelical school, was responsible for the pastoral care of this community. On 6 August 1894, vicar Carl Richard Hilbrandt moved to the aforesaid place. The decision to buy the estate, which belonged to widow Heckmann, with a plan to create church facilities, was made fairly quickly. In 1900, thanks to the help of Gustav-Adolf-Verein (Gustav Adolf Union), a church in Rogiedle was built. The decision to create an Evangelical parish (United Church) in the place was issued on 22 June 1901. It became valid on 1 July 1901.
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The occasion of 500 years from the beginning of the Protestant Reformation – an event of special importance for the central and western Europe – marked decisively the development of the western civil society in the following centuries, representing a reason for reflection and debate on the place and role of the Church in the ampler process of modernisation started in the 16th century.In the Germany of the year 1517, the thesis belonging Martin Luther on the religious consciousness and freedom from the perspective of the public mentality led to the beginning of the later political events,which has as consequences a series of discussions/polemics on the new problem of the relation between the Church and the State and on the role of the modern mentality in this relation. From this perspective, we aim to commemorate the event with an investigation on the evolution and the content of the relations of power between Catholicism and Protestantism, and also an analysis of the radical formulas, of the manner in which the states, on one side, and the Church, on the other side, understood to cooperate, cohabitate and confront each other.
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Worsening relations with Russia over the Donbas conflict are driving a wedge between the two main Orthodox branches.
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The Orthodox Church lays a big emphasis on indissolubility of marriage as the Roman Catholic Church does. However, the Orthodox Church does not treat the indissolubility as an absolute requirement of the law, but as a moral ideal which should be defended by the Church. When the indissolubility turns out to be inaccessible - the spouses having not become mature enough for receiving the mystery which the Church entrusts them with – then the Orthodox Church allows for a divorce and another marriage of the divorced. Attempts at justifying the practice of divorce in the Orthodox tradition focus on three basic arguments: 1/ a literal interpretation of Matthew’s clause (5:32); 2/ a specific concept of marriage in which the emphasis is put on its personalistic and synergic dimension; 3/ reference to the “principle of oikonomia”. So far, the issue of marriage indissolubility has not been subject of a broader debate in the ecumenical dialogue between the Roman Catholic Church and the Orthodox Church. The documents of the dialogue were confined to stating the differences between the Roman Catholic and Orthodox positions on this issue. These differences have their pastoral implications, especially in the context of determining the singleness of persons who were ever married in the Orthodox Church.
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Sola Scriptura – oto hasło, które stało się jednym z wyznaczników protestanckiej reformy chrześcijaństwa. Oczywistą konsekwencją realizacji tego wezwania było zwrócenie się ku pogłębionym studiom biblijnym. Studia te doprowadziły jednak po części do rezultatów, których zwolennicy prostego hasła otwierającego ten artykuł raczej nie mogli się spodziewać, a mianowicie do dowartościowania Tradycji wspólnoty wiary. Celem niniejszego artykułu jest przyjrzenie się dwóm systemom metodologicznym we współczesnej interpretacji biblijnej, które wychodząc od studiów ściśle biblijnych, ponownie odkryły i dowartościowały Tradycję.
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This article is about realities embedded in the notions of “religiosity” and “Armenian religious identity” in contemporary Armenia. It is focused on some patterns of the Armenian national religion and official forms of Armenian Apostolic Christianity. In particular, the article discusses links, attitudes, interrelations, contradictions and mutual influences of doctrinal Armenian Apostolic Christianity and its vernacular versions. The Armenian version of vernacular Christianity includes the religious practices of worshipping local saints, magic, healing and divination. An attempt to outline three conventional models of religiosity within the Armenian Apostolic Christian identity, those of “grassroots”, “privatized”, and “fundamental”, has been made in the paper, and the main patterns of attitudes among these models are discussed. In fact, these models of religiosity represent different religious subcultures, with different systems of signs and different patterns of religious mentality, though sharing the symbols, values, and priorities of Armenian Apostolic Christian identity at the national level.
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We dedicate our work to deepen the Iconic aspect of the Church in the Eucharist which even today is forgotten and for this, always missing.Because of the Iconoclastic controversy, the fathers of the Nicene Council II (787) have put in relief the concept of the Icon as sacred image and have recognized its doctrinal legitimacy. For us, such resolution of problem will become the starting point for the presentation of the Ioannis Zizioulas. Our theologian, keeping in mind the conciliar argumentations, will present the concept of the Icon through the Eucharistic. As a consequence, we, together with him, will speak of the liturgical manifestation of the Truth (eschaton).To live iconomically during the Eucharist means to live symbolically and to present in such a way the live presence of the person who is true and ontological. Zizioulas wishes that we recognize the pneumetological and eschatological dimensions of the Church, the treasure, still missing for many and, all the way, the fundamental element that can, as the orthodox theology indicates us, again, „to find oneself in the square of the heavenly Jerusalem, dressed in golden light”.
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The article researches the complicated phenomenon of interrelation of religion and culture based on relation of Lutheranism to the cult images. Examining the attitude of leading theoretic researchers of Lutheranism towards icons, the author makes a conclusion about the contradiction and changeability, that further influenced the development of both the European icon-painting and painting of secular subject.
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Bilateral dialogues are one of the essential outcomes of the Ecumenical Movement. The Anglican-Orthodox dialogue is a good example of such inter-confessional conversation. It was initiated at the end of the 19th century and came to maturity in the 20th century. Unfortunately, nowadays the modern Anglican-Orthodox dialogue faces some problems. The most problematic issue for the Orthodox Church is the decision of the Anglican Communion to ordination women as priests and bishops. This issue alone raises questions about the future perspectives of Anglican-Orthodox dialogue. The aim of this study is to explain the problems raised by women’s ordination for the modern Anglican – Orthodox dialogue. Historical and analytical methods are used for achieving this goal. The research shows that there are no strong theological arguments for or against women’s ordination. The differences in understanding some passages of the Scripture, the flexibility of Tradition and the role of gender equality are the main reasons of the controversy. Despite that, both sides decided to continue the dialogue and give a common witness of the Christian faith in the modern world. Conversations about women’s ordination raise up the question about ‘legitimate diversity’ of practices in Churches which seek full communion. I think the Churches will discuss this question in the future meetings of the international Anglican-Orthodox dialogue.
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It is common and well-known fact that Holy See always identified itself as one the holy, catholic and apostolic Church. Roman Pontiffs were against ecumenical ideas and strongly condemned the movement which was organized in the beginning of XX-th century and aimed restores Christian unity. However, after the Second Vatican Council official position towards Ecumenical Movement was reversed. Catholic Church opened doors to ecumenism and dialogue. Today Roman Church to take part in whole range of ecumenical initiatives and projects. The Church established special organ for ecumenical affairs – Pontifical Council for Promoting Christian Unity. In this article we will see how these changes were shifted and how theological positions were adapted for the ecumenical contacts.
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This paper argues that the process of turning an uprising into a legitimate freedom fight for the elimination of the excesses of the Habsburg administration in the Kingdom of Hungary, including the recognition of the Hungarians as a negotiating party by the English and Dutch diplomacy at the beginning of the 18th century, was largely dependent on the military progresses made by the insurgent troops of Prince Ferenc Rákóczi II. However, it would be quite misleading to assume that the weakening of the Emperor, the most important ally of the Maritime Powers during the War of Spanish Succession, concerned the English and Dutch diplomats from a military point of view exclusively. The overwhelmingly Protestant public of England certainly had strong sympathies towards the Protestant subjects of the Kingdom of Hungary fighting against their Catholic Habsburg ruler, as a result of which the Whig government launched a media campaign to convince the public that the conflict in Hungary should by no means be deemed as a religious war. By doing so, Rákóczi’s movement was no longer regarded as an isolated regional conflict which is corroborated by the fact that English and Dutch diplomats were acting as mediators from late 1704 onwards to have the Court of Vienna and the Hungarians come to terms concerning a possible peaceful settlement in Hungary. Although the motivation of English diplomacy was largely influenced by the need of having to achieve the massive withdrawal of Imperial troops from Hungary and deploy them on the Rhine under the command of Marlborough, there were some English government figures who were keen on convincing the Habsburg ally to alter its attitude to the Hungarians. George Stepney, as an envoy extraordinary, who acted as a mediator with other Dutch diplomats was instrumental in presenting the Hungarian political, economic as well as religious grievances to his superiors in a balanced manner. According to English diplomatic reports and Stepney’s correspondence, the debacle of the negotiations between the Court of Vienna and the Hungarians did raise the prospect of threatening „the cause of Europe” as was put by an English government official.
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