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La lutte des Roumains de tous les Pays Roumains pour la réalisation de l’unité nationale de l’État a représenté la plus haute permanence de la pensée et des actions du peuple roumain : la coordonnée fondamentale de son développment historique. De son état d’aspiration et de révendication, l’unité devient, dès le début du siècle passé, l’idéal de l’époque. Celui-ci réunit et dynamise toutes les préoccupations, les initiatives et les actions de tous les domains de la vie sociale, politique et culturelle, dirigeant et encourageant, en même temps, la lutte des plus connus représentants des aspirations du peuple pour la liberté, l’émancipation et l’unité nationale, pour l’intégration culturelle au niveau européen. L’idéal de l’unité nationale et politique, ainsi que la conviction dans la nécessité de son accomplissement, ont été soutenus et développés par des voies et des moyens différents, par les principaux facteurs de la vie spirituelle : l’Église, l’école, les sociétés culturelles et patriotiques, les livres et les bibliothèques, le théâtre, la presse etc., qui ont milité avec ténacité et enthousiasme, avec dévouement et esprit de sacrifice jusqu’à leur triomphe absolu.
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W ciągu dwóch lat watykańskie sankcje dotknęły około 1/10 wszystkich polskich biskupów. Nasi hierarchowie wstydliwie dzierżyli pod tym względem palmę pierwszeństwa pośród innych konferencji episkopatu. I choć kościelna rozliczalność jest na razie pozbawiona przejrzystości, to przełom już nastąpił.
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„Jeśli spotkałaś jedną osobę w spektrum, spotkałaś jedną osobę w spektrum” – brzmią we mnie słowa Oli. Nie umiem więc odpowiedzieć na pytanie, jak to jest być osobą w spektrum w Kościele. Wiem (trochę?), jak to jest być Olą i Przemkiem.
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The article polemicises with Liliana Lewandowska’s analysis of the dis- putes over pietism in Gdańsk. Referring to the latest state of research on pietism, the authors argue for a broader use of available archival sources and a reconstruction of the historical context: considering the interna- tional situation, the politics of the city coun- cil, the balance of political forces in Gdańsk, and the public reaction to the polemics.
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Wreszcie coś w niej pękło i wtedy padły te historyczne słowa: „Pospieszcie się, bo muszę coś odpowiedzieć Jezusowi. On nie może tak czekać bez końca”. Wariatka? No pewnie, że wariatka. Nawet osły nie miały czasu dorosnąć porządnie, tak się jej spieszyło.
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Metropolitan Andrei Şaguna’s relations with the Greek-Catholic hierarchy in Transylvania was full of ups and downs, oscillating between cooperation and open confrontation. During most of the time between 1850-1873, the relations of the Sibian hierarch with the hierarchs of Blaj were strained. The disputes reached their peak in the absolutist decade (1850-1860), when the Habsburg monar-chy reconciled with the Catholic Church and stimulated the expansion of Catholicism in the eastern provinces of the empire. The two churches were in permanent competition for the greatest possible infl uence in Romanian society in Transylvania. In the light of epistolary sources, we propose to review the main ecclesiastical themes of dispute that dominated the arena of interdenominational relations in Transylvania during the absolutist period (1850-1860).
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The period 1846-1873 was, inside the Carpathian arch, under the shepherding of the great bishop Andrei Şaguna. His activity at the head of the Romanian Orthodox Church in Transylvania and Banat coincides with the transition of the local Romanians o the stage of a nation with self-awareness, organized and embarked on the path of gaining political, national and cultural rights. The Sibiu metropolitan had an over-whelming role in this, despite the times and the opposition of the ruling elites of the dominant nations in the Habsburg Empire later the Austro-Hungarian Empire, he knew what to do and he succeeded in admirably pursuing and achieving the Romanian national aspirations. In the ecclesiastical fi eld he strove to be a good shepherd to his believers, taking into account their opinions and preferences, but at the same time being fi rm when it came to priests discipline. He sought to maintain a balance regarding the relations between the two Romanian Churches: Orthodox and United, especially in the context where confessional transitions and returns, in both directions, were frequent in the era. He supported the emancipation of Romanians through culture, striving with all his might to develop education in the Romanian language, starting in the parishes with the confessional schools for small children. The imprint of the Şagunian per-sonality was left for a long time on the Romanian nation of Transylvania and Banat, manifesting itself both on the way to the Great Union and afterwards, during the 20th century.
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In this research, the author emphasizes the way how the Archpriest Grigorie Pletosu (1948-1934) remembers Metropolitan Andrei Şaguna. His work contains three evocations, kept in two articles (one interview and a longer one from Revista Teologica in Sibiu) and comes to speak about the way the Metropolitan has understood his role, his vocation and his responsibility. At the same time, it brings a precious testimony about the way Andrei Şaguna survived in the memory of the ancient students of the Seminary in Sibiu.
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In the rich collection of antimensia of the Museum of the Orthodox Metropolis of Cluj, the antimensia of Saint Hierarch Andrei Şaguna hold an important place. The twenty-seven pieces provide special information on the historical development of the Diocese of Sibiu and, implicitly, of the above-mentioned Transylvanian hierarch. Starting with the ‘classic’ antimensia of 1848 and 1850/52 and continuing with those of 1857 or 1873, in which the title of baron is mentioned, these objects transpose an entire liturgical, ethnic and cultural universe onto a small piece of cloth.
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On the 60th anniversary of the passing of Metropolitan Andrei Şaguna, the professor and rector of the Theological Academy in Sibiu, Nicolae Colan, the future bishop of Cluj, gave a commemorative speech on the occasion of a memorial service held in the metropolitan cathedral of Sibiu. The panegyric broadly evokes the activity of Metropolitan Şaguna, insisting on the constitutional organization of the metropolis, the hierarch’s contribution to the reform and modernization of Orthodox confessional education in Transylvania, the theological school in Sibiu, the founding of the periodical “Telegraful Român” and the Association for Romanian Literature and the Culture of the Romanian people from Transylvania.
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Bishop Nicolae Ivan’s article evokes moments seen and experienced in his lifetime by Metropolitan Andrei Baron of Şaguna, moments which no one else has recorded. Moments that, together, create the portrait of Metropolitan Andrei as a man but also as a servant of the Church.
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A duty of piety gethered together the representatives of the Romanian nation at the tomb in Răşinari and in the metropolitan cathedral of Sibiu, giving them the opportunity to spiritually enter the moral historical atmosphere of Metropolitan Şaguna’s life and work, as a representative personality of unusual plastic energy in both thought and execution. Any commemoration must have, first of all, an educational tendency, just as generally educative is, both in a moral and political sense, the tendency of history, which cannot be satisfied only to imparting mere knowledge regarding the causal connections between past events, but tends to educate succeeding generations, enriching their spiritual life through virtues that emerge from the life and work of immortal heroes, their faith, bravery, justice or holiness having become the best guides of the peoples on the paths of perfection.
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The Metropolitan of Moldavia and Suceava from 1950-1956, Sebastian Rusan, was a providential hierarch of his time, who knew how to slip through the restrictions and abusive censorship practiced by the communist leadership, showing special concern for the spiritual life of his clerics, also striving so that the liturgical life in the parishes does not suffer any disruption, being careful that all the typical ordinances established over the centuries within the Church, as well as the Holy Canons in connection with them, are respected.In the present study we do not want to make an exhaustive presentation of the Sacrament of Baptism or the Sacrament of Communion since numerous works, doctoral theses and articles have been written on this subject. What we propose is to try to highlight, by researching the files found at the Archive of the Metropolia of Moldavia and Bucovina, what were the concerns of Metropolitan Sebastian Rusan in relation to these two Sacraments, instrumental to the liturgical life of the Church.
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Review of: Buben, Milan M.: Encyklopedie řádů, kongregací a řeholních společností katolické církve v českých zemích. IV. díl, 1. svazek (Kongregace a řeholní společnosti), Nakladatelství Libri. Praha 2016, 222 s.
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The study deals with negotiations of the Czech political representation with the Holy See that preceded the appointment of the Prague archbishop. The nomination of the archbishop and completion of the elderly bishopric body, affected in several cases by consequences of war events and by different war development in Bohemian Lands and in Slovakia, were results of a long, often complicated negotiation about suitable candidates. A post-war development in Czechoslovakia was marked by a change of the political course and this became evident also in the Czechoslovak approach to Vatican and to the Roman Catholic Church. A timely consuming search for a right candidate to fill the Prague Archbishopric, vacant for five years after the death of Karel Kašpar (April 21, 1941), was clear evidence to this end. A successful outcome was, at first, prevented by the non-existence of bilateral diplomatic relations, by putting the pre-war contractual basis (the so-called modus vivendi) into question and by inability to reach an agreement on the suitable personality. The future archbishop was expected to have spent the World War II in the archdiocese. The Prague government did not assent to Vatican’s promise of a cardinal’s dignity for bishop Mořic Pícha from the end of 1945, when Vatican insisted on nomination and offered a seat in the College of Cardinals hoping this would accelerate establishment of a Czechoslovak diplomatic mission in Vatican and help solve the question of mutual diplomatic relations. At this time, a sudden and unexpected testimony of K. H. Frank came to light (as if to order), which made an end of all hopes of bishop of Hradec Králové M. Pícha who had come from Roman university and had contacts to former university fellows inside the Vatican structure. Another candidate, abbot of Strahov monastery Stanislav Bohuslav Jarolímek, met the requirement of a connection between the future archbishop and anti-Nazi resistance, yet, he did not pass the information process. Vatican, in effort to defend its position in the centre of Europe and in Czechoslovakia as one of the countries in the Soviet sphere of influence, intentionally opted for a compromise and nominated Josef Beran, so far a less known, yet a competent and energetic candidate with a high morale standard who had a difficult task to consolidate the home church paralysed by the war. A long way to the appointment of Josef Beran to the position of the third Prague Archbishop in the history of independent Czechoslovakia was not only an issue between the Cabinet and the Holy See, it was also a consequence of an exhausting world war, which is documented by the complicated relation of many European governments to Vatican in the post-war era.
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The paper deals with the convent seals of the oldest Benedictine monasteries in Bohemia – those of Benedictine nuns at Saint George in Prague Castle and of Benedictine monks in Břevnov. It was typical for medieval monasteries to use one type of convent seal for a long period of time. In the seal field, there are usually depicted patron saint or saints of the respective monastery. The Saint George monastery, therefore, used one type of convent seal with equestrian figure of Saint George from circa 1230s to 1560s; sitting figures of Saint Adalbert and Saint Benedict are portrayed both at the first and at the second, slightly different type of Břevnov convent seal, used as well from the mid-13th to the mid-16th century. A use of several types of seals is typical for early modern period. Apart from the major convent seal (sigillum maius), there appeared also a smaller seal, and the current agenda was sealed with the so-called signet. The Benedictine nuns at Saint George left the portrayal of patron saint of their convent church at the convent seals until the dissolution of the Order in 1782, only signet bore a heraldic motif of a herald cross. The situation in Břevnov-Broumov monastery was, on the other hand, more complicated. After a certain intermezzo in the latter half of the 16th century when a symbol seal with a stave in a fesse and raguly, and with two roses was used by a monastic community in Broumov, the seal with a portrayal of Saint Wenceslas (a patron saint of Broumov monastery) and with the convent coat of arms was used since the second quarter of the 17th century. Inscriptions of both late Romanesque convent seals were made by capital script with some uncial script elements. Gothic minuscule script was used on a symbol seal of the Břevnov monastery, documented in 1560. Younger seals till the 18th century bear a typical humanist majuscule.
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The Church’s care for the elderly plays an increasingly important role in the current context of demographic aging in our country. With the passing of the years, the population of the country will be increasingly older, therefore the development and diversification of social and health services adapted to the needs of the elderly is required. The article presents the social care services active in the Archdiocese of Cluj, which have the elderly in mind.
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This article presents the history and theological developments of the most important ecclesiastical school in the East Syriac Church. It discusses the educational institution that trained the most prominent representatives of this Church and ensured its ecclesiastical unity over several centuries when the harshness of historical conditions did not allow institutional structures to exercise authority. The beginnings of the „School of Persians,” related to the person and theology of Saint Ephraim the Syrian, bear the imprint of a Syriac Christianity characterized by the poetic and paradoxical way of theologizing inherent to the Semitic mode of thinking of the Syrians. With the Syro-Orientals entering the sphere of influence of Antioch, a series of important authors for this tradition, such as Theodore of Mopsuestia and Diodore of Tarsus, were translated from Greek into Syriac. Later, Greek philosophical writings, especially those of Aristotle, were also translated, and Syriac theology began to feel the influence of these two currents. Gradually, the school theology changed its orientation from the beginning, adopting a rationalist methodology for biblical exegesis, combining the Theodorian exegesis with Aristotelian philosophy. This method led to divisions within the East Syriac Church not only between followers of the two different ways of theologizing but ultimately to theological polarizations.
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Review of: Holubová, Markéta – Suchomelová, Marcela (eds.): Salve Regina, Mariánská úcta ve středních Čechách, Etnologický ústav AV ČR, v. v. i. – Státní oblastní archiv v Praze. Praha 2014, 368 s.
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