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The author evokes several moments in the summer of 1990, namely the enthronement of bishop Daniel Ciobotea as metropolitan of Moldavia and Bucovina, and a visit in the Republic of Moldavia to his native places. The article presents church personalities of the 90’s in Romania and Molda- via.
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Cuvântul de deschidere
Address at the opening of the works of the Autumn Pastoral-Missionary Conference of Clergy of the Archdiocese of Bucharest, Bucharest, November 11-12 2019, Great Hall of the National Children's Palace, with the theme „2019 – the Commemorative Year of Patriarchs Nicodim Munteanu and Iustin Moisescu and the Church book translators in the Romanian Patriarchy”.
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This article presents the course of Lodź students' strikes, who in 1981 acted against the authorities of the Polish People's Republic (PRL) policy, concerning higher education They demanded introducing a lot of changes. Their strikes provided strong impetus for other students in Poland, who conseąuently started their own waves of strikes. The result of those strikes was establishing the first Independent Association of Students in Poland. In the first part of the article, the author outlined the communists' coming to power, strengthening it, as well as their style of ruling. That was a background for presenting the circumstances of students'strikes in Lodź, their demands, their talks with the state authorities and the Independent Association of Students coming into existance. The second part of the article presents the Catholic Church in Poland, its social role in the years of the communistic regime, which started in 1945, and Lodź Church special part during the srikesof 1981. According to the author, today, when there are trials to ignore or falsify some facts and events from the latest Polish history, it is essential to hold in reverence those wonderful episodes which reveal human's right to freedom, dignity, subjective treatment, and last but not least, to have all their rights guaranteed by the Constitution, respected by the ruling authorities. The author hopes that the present article will contribute to a long process of Polish national history cleansing and to showing it in the proper light. This article is dedicated to all of those who were involved in students' strikes, as a token of remembrance and gratitude.
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The liturgical Solemnity of Most Sacred Heart of Jesus was approved 250 years ago. This solemnity is celebrating on the Friday after the octave of the Solemnity of the Most Holy Body and Blood of Christ (Corpus Christi). The Polish bishops Memorial of 1765 was really important document which helped in approval the Sacred Heart solemnity. That is why every Sacred Heart worshipper should read and know this document. 250th anniversary of approval this worship is the best time to do this. The Memorial presents the beginning of Sacred Heart worship history and meaning this worship for every worshipper. What is more this document shows arguments for approval of the liturgical solemnity of the Sacred Heart. Memorial shows clearly that orthodox Sacred Heart worship exist in the Church and this worship is accepted and still promoting by the Holy See. That is why this worship needs official approval of the appropriate form of the Mass, and breviary. Polish Bishops Memorial especially ask for approval of these texts for Poland. One of the reasons of it is Polish people are real Sacred Heart worshippers and they believe that this Heart helps them in every difficult situation.
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There is unique artifact of baroque art in the St. George the Martyr church of the Franciscan minor convent in Kaunas. There are 28 images of saint martyrs and confessors. In the archive of this convent we can find the earliest information about these images. There is a record of 1741 in which they are mentioned. Today they are in quite poor condition, but there is no equivalent to this gallery, even if in its unrestored condition. Every image reveals an individual way to holiness. In every painting there is a poetic inscription whose purpose is to describe a painted friar. This research is another opportunity to look at the way to holiness and the way to art.
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Although a strong church from the beginning, with special spiritual life and moral-religious leading personalities, the Romanian Orthodox Church has started late with canonisation of saints. It is the merit of Patriarch Justinian and the members of the Holy Synod of the time, in October 1955 in full Stalinist regime, that several Romanian saints were canonized, whose relics were on this land for centuries. The following were declared then saints of the Romanian Orthodox Church: St. John the Wallachian (12th of May), St. Hierarchs Elias Iorest and Sava Brancovici, Metropolitans of Transylvania from the seventeenth century as witnesses (24th of April), St. Pious Visarion Sarai and Sophrony of Cioara and pious peasant Oprea Nicolae (21st of October), St. Hierarch Calinic of Cernica (11th of April) and St. Hierarch Joseph the New from Partoş (15th of September).
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The article presents a pilgrimage of the Polish Primate, cardinal Stefan Wyszyński to the sanctuary of Our Lady Guardian of the Holy Faith in Bardo. The pilgrimage took place in 15th August 1959 i.e. in the Assumption Day. The Primate’s pilgrimage was greatly celebrated in the Lower Silesia churches, the more so because of growing intense fight of the communist authorities against the Catholic Church at that period. For the better understanding of the historical context of the cardinal Wyszyński’s pilgrimage, firstly, complicated Church history of western Poland after the second world war is discussed. It is also impossible to understand the personal and pastoral aspects of the Primate’s pilgrimage without at least cursory knowledge of his devotion to the Mother of Christ. The second part of the article is devoted to this issue. In the third one a short history of the Bardo sanctuary is presented. The four point describes the Primate’s pilgrimage on the basis available archival sources followed by the personal note of the cardinal Wyszyński concerning the pilgrimage in the final point.
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In der Geschichte der protestantischen Graduale in Ungarns chlägt das 17. Jahrhundert ein neues Kapitel auf. Während aus dem vorherigen Jahrhundert nur drei fragmentarische handschriftliche Überlieferungen und zwei Drucke erhalten geblieben sind, bietet das 17. Jahrhundert einen großen Reichtum liturgischer Bücher. Woher kommt dieser große liturgische Reichtum in der ersten Hälfte des 17. Jahrhunderts? Und wie verhalten sich die Stoffe der aus vielen Orten stammenden Handschriften zum Inhalt des Großen Graduals? Der Vortragversucht diese Fragen durch den Vergleich des überlieferten Materials anhand folgender Themen zu beantworten: 1. Die Herkunft und der Aufbau der handschriftlichen Graduale und des Großen Graduals. 2. Die Feste in den handschriftlichen Gradualen und im Großen Gradual. 3. Die liturgischen Anlässe inden handschriftlichen Gradualen und im Großen Gradual. 4. Die liturgischen Gattungen in den handschriftlichen Gradualen und im Großen Gradual. 5. Die Texte der liturgischen Sätze in den handschriftlichen Gradualen und im Großen Gradual. 6. Die Melodien in den handschriftlichen Gradualen und im Großen Gradual; sowie die Notation in den handschriftlichen Gradualen und das Drucken der Melodien im Großen Gradual.
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The Serbian Orthodox Church in the Independent State of Croatia (NDH) 1941–1945
In the Independent State of Croatia (NDH) from its establishment only days after the German attack on Yugoslavia in early April 1941 until its fall in May 1945 a genocide took place. The ultimate goal of the extreme ideology of the Ustasha regime was a new Croatian state cleansed of other ethnic groups, particularly the Serbs, Jews and Roma. The Serbian Orthodox Church (SPC), historically a mainstay of Serbian national identity, culture and tradition, was among its first targets. Most Serbian Orthodox churches and monasteries were demolished, heavily damaged or appropriated by the Roman Catholic Church or the state. More than 170 Serbian priests were killed and tortured by the Ustasha, and even more were exiled to occupied Serbia. The regime led by Ante Pavelić introduced numerous laws and regulations depriving the SPC of not only its property and spiritual jurisdiction but even of its right to existence. When mass killings stirred up a large-scale rebellion, a more political and seemingly non-violent approach was introduced: the Croatian regime unilaterally and non-canonically founded the so-called Croatian Orthodox Church in order to bring the forced assimilation of Serbs to completion. This paper provides an overview of the ordeal of the Serbian Orthodox Church in the NDH, based on the scholarly literature and documentary sources of Serbian, German and Croatian origin. It looks at legislation, propaganda, the killings and torture of Orthodox clergy and the destruction of church property, including medieval holy relics. The scale and viciousness of some atrocities will be looked at based on unused or less known sources, namely the statements of Serbian refugees recorded during the war by the SPC and the Commissariat for Refugees in Serbia, and documents from the Political Archive of the Third Reich Ministry of Foreign Affairs
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Mad Forgiveness. Vladimir Jankélévitch (1903–1985) was a professor of moral philosophy at Sorbonne University for three decades, starting from 1951. He wrote thousands of pages on the essential issues of human life, on virtues – the reality of wisdom, courage, loyalty, sincerity, justice, fairness, modesty, humility, moderation, abnegation, forgiveness, love –, and their opposites, lying and baseness, in an age where these topics were not seen as fashionable at all. Below, I present his thoughts on forgiveness and provide my own translation of the two final chapters of his work Le pardon.
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Both the structure and the contents of the Bölöni codex (between 1615–1621) present numerous problems. Th e codex was copied by diff erent hands, it is partially truncated, and the extant texts are not arranged in a chronological order. Earlier research failed to properly establish either the structure or the source of the codex. Its texts seem to be most closely related to the Unitarian hymnal tradition, however, a detailed comparison with the songs in the Unitarian hymnal of 1616, known today as the earliest such songbook, reveals a high number of textual diff erences. This paper establishes the origins of the Bölöni codex based on the available data, and compares its textual variants with the contemporary Protestant hymn tradition. Based on the synoptic reading and the structural as well as transcriptional characteristics of the codex, the proposed conclusion is that the direct or indirect source of the Bölöni codex must be a now unavailable Unitarian hymn book which was most likely published between 1593 and 1601.
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collected stories of conversion from university students in Kolozsvár/Cluj. They had come into contact with representatives of the revival movement and constructed their own identities under the influence of the identity patterns conveyed by these people. The conversion means that their relationship with God becomes personal in that they accept salvation from sin for themselves, declare themselves to be the children of God and place their lives under His guidance. This goes together with a new way of life involving daily reading and interpretation of the Bible, impromptu personal prayers and participation in charity work. In the stories of conversion they speak about this new identity and the process through which they changed their identities. Parallel with the restructuring of the individual identity the collective identity also changes since, from the time of their conversion, they regard themselves as members of the community and the activity of the community extends to all fields of life: Bible hours, religious services, sports, summer camps, film club, etc.
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The aim of the present paper is to examine the text of a Chalkokondyles’ fragment preserved in Codex Vaticanus Graecus 1890, and to propose minor critical notes on these passages. The authoritative printed edition reveals a number of further divergences from the text of the Vatican fragment; unfortunately, the manuscript tradition does not confirm Darkó’s choices in the majority of all cases.
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The question of Christian’s identity was an imperative issue in the socio-religious realities of the fourth and fifth centuries. This topic was undertaken by St. Augustine as a priest of the community of Hippo. Taking examples from the life of the faithful people it explicates the events from the fundamental perspective, i.e. from the point of view of a Christian. This publication presents the first part of the Christian attitude with regard to others. The second part is devoted to the overriding respect for the world in which people live as Christians. The third part presents the Christian as a citizen of the Roman Empire. Numerous moralistic indications create a somewhat handbook for Christians and present the concrete postulates for Christian formation.
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The Virgin Mary nunnery in Veszprémvölgy was one of the earliest founded convents in Hungary. It was established by (Saint) Stephen I (1000 – 1038). Veszprémvölgy (vallis Wespremiensis), after which the convent got its name, was the medieval name of the valley of the Séd stream flowing west of the town of Veszprém. At present it flows through the inner city of Veszprém. The foundation deed of the convent is an oft’ cited and debated source in Hungarian historiography since it shed light on a period, the age of the foundation of the Hungarian state, a time from which very few written documents have been preserved. Archaeological excavations were conducted in the territory of the convent by Gyula Rhé in the 1930’s yielding only a few evaluable results. The unearthed walls were reconstructed according to contemporary standards of monument protection. Since then, they deteriorated so badly that conservation became necessary. At the same time, the reconstruction of the baroque church, built in the area of the convent in the second half of the 18th century, also had to be tackled.
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Das Reformierte Kollegium von Debrecen als Mutterschule versah bis ins 19. Jahrhundert hinein Hunderte von seinen Partikelschulen auf dem Lande mit Lehrkräften (Rektoren oder Präceptoren), Lehrplänen und Schulbüchern, weshalb es als die „Schule des Landes“ bezeichnet wurde. Die Studie liefert an Hand von Quellen im Archiv des Kollegiums wichtige Beiträge zur Geschichte der Partikelschule in Nagyharsány (Komitat Baranya). Die ersten Spuren der schulischen Beziehungen der beiden Orte stammen aus dem Jahre 1671. Sehr intensiv waren die Kontakte in den Jahren zwischen 1763–1813. In dieser Periode waren in den reichen Marktflecken insgesamt 18 Rektoren, deren kurzer Lebenslauf und auch ihr Belohnungsverzeichnis aus dem Jahre 1799 dargelegt werden.
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