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Analysis of the content and the fate of charter edited by Dietrich, bishop of Lavanta, designed to his head, Friedrich, archbishop of Salzburg, about the dispute over the wearing of robes in augustinian monastery in Kirchberg am Wechsel in Austria. Part of this article is also critical edition of the document.
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This article deals with the organ and organists of the Racławice parish (Sandomierz diocese) over a period of nearly 350 years. The parish church was erected in the late 13th/14th century. Source information about the church’s furnishings goes back to 1604, while it was not until 1650 that the first mention of a musical instrument was recorded. In the 18th century, a 13-voice organ is mentioned, which was in use until 1914. After the church fire during World War I, a two-voice harmonium was used, which was replaced by a 12-voice organ in 1955. Attempts made by the then parish priest to build a new organ eventually ended with the expansion of the existing instrument. A 25-voice organ was commissioned in 1975 and moved into the new church in 1998. Sources provide information about the organists of Racławice from 1694 on. From the 19th century comes detailed information about the housing conditions and salaries of organists, and from the 20th century their training and involvement in the musical culture of the parish.
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This article, based on archival sources, presents some new information about the musical culture in the Trinitarians’ church in Kazimierz near Krakow during the 18th century. The study is divided into five parts: the first indicates the feasts and ceremonies when the musicians were present in the church. The second documents the names and/or surnames of some 20 organists employed by the monks. The third shows since when other church ensembles (Jesuits’ and Academic) have performed the polyphonic repertoire in the Trinitarians’ church. The fourth part of the article presents the instruments which were used in the church in the 18th century. In the last part of the article, there is some information about the musical setting of the services. On the basis of the Trinitarians’ legislation and the manuscript chronicle, it is known that both plainchant and polyphony were performed during the liturgy.
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The paper discusses the diocesan structure of the Archbishopric of Ohrid as conveyed in the charters of the Byzantine emperor Basil II issued in 1019, 1020 and 1020–1025. It looks at the origin of each bishopric and traces its historical development during the First Bulgarian Empire in 864–971, the Byzantine reoccupation under John I Tzimiskes in 971–976, and Samuel’s Empire in 976–1018.
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The paper explores biographical assumptions about Basil from Ohrid, who became the metropolitan of Thessalonike by October 1154 and met his end after 1160. He had a friendly relationship with John Tzetzes and Leo Charsianites, metropolitan of Dristra. It is possible that Leo and Basil served together as deacons in the patriarchal chancellery sometime between 1140 and 1146. Many issues remain unclear, including the question whether Michael, the Master of the Rhetors, was indeed Basil’s nephew. Michael and a circle of like-minded church dignitaries came under scrutiny in the Synods of 1156 and 1157 regarding their understanding of Christ’s sacrifice. Basil’s personal ties with this group might account for his initially reticent stance in this matter. It seems unlikely that he subscribed to their views. The tenor in his description of the Paschal Service in a later speech before the emperor appears motivated to demonstrate this.
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As a starting point, the paper asserts that there was no geographic region called Diokletia Hvostanska (Diokletia of Hvosno), which is mentioned in just two sources – one from the 15th and another from the 18th century. The root of this misconception is an erroneous reading of a section in Teodosije’s Vita of St. Peter of Koriša, which recounts that the saint was born in the area of Hvosno in Diokletia. Starting from the fact that Hvosno was in Diokletia, i.e., Duklja or Diokleia, only when this historical region was ruled by King Vukan, son of the Serbian grand župan Stefan Nemanja – in the last decade of the 12th and the very beginning of the 13th century – the birth of Peter of Koriša is dated to this period. Accordingly, his life and miracles would belong to the 13th century. Based on an in-depth analysis of the most important details about the death of St. Peter of Koriša and the beginnings of his cult – the chronological distance of Teodosije’s Vita of St. Peter of Koriša from the saint’s death, the transfer of some of his relics to Constantinople, the time of writing of the earliest service dedicated to him, and the earliest layer of frescoes at the hermitage of St. Peter of Koriša – I propose that the saint died no later than c. 1270 and that Teodosije composed his service and vita in the last decade of the 13th century. In the time separating these two events, the saint’s relics were revealed as incorruptible, and he began to be venerated.
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The paper presents a linguistic characteristic of patronyms contained in parish registers of the Orthodox parish in Białowieża in the years 1891-1895 and 1906-1910. The forms of paternal names are discussed, as well as their variability resulting from the use, as motivating bases, of various phonetic-morphological variants of first names. The onomastic material reveals that in addition to the canonical names, their literary („official secular”) and less frequent colloquial variants were used in the creation of patronyms. The variation in the forms of paternal names can also be seen at the structural level, as besides the male patronymics with -ov, -ev, -in, which were typical for the period in question, there appeared forms with the suffix -ič. In female identification formulas, otčestva were written, with few exceptions, in full forms with -ovna, -evna, -inična.
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Seventh-day Adventists are recognized worldwide as having health care among their main concerns. Those who wish to become members must accept the Levitical distinctions of clean and unclean animals, abstain from the use and sale of alcohol, tobacco, and drugs. But this concern is not one exclusively for church members to be in better health but is about serving the community in which they live. This has led them to set up a vast network of sanatoriums and hospitals around the world, to organise actions to promote a healthy lifestyle and to get involved in all kinds of campaigns and projects aimed at promoting health or helping the sick. Caring for the health and wellbeing of others can make a decisive contribution to a climate of peace and well-being in society and help to break down prejudices of all kinds, and this will promote a sense of trust and peace between cultures and religions or denominations.
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This paper investigates the theological turmoil and controversies of the 20th century and examines them as a pedagogy for understanding the current crisis in Christianity. After presenting the historical context of the 20th century, the article explores the characteristics of Christianity at the turn of the century and introduces liberal theology and its distinctive features. The phenomenon of fundamentalism and the theological directions promoted as a reaction to liberal theology are then analyzed. The controversy between the liberal and fundamentalist currents is highlighted, with a mention of the existing animosities between them. The article continues by defining and discussing evangelicalism and evangelical theology. This dynamic and diverse interdenominational Protestant movement is presented as different from the two previous currents. Crisis theology, also known as neo-orthodoxy or dialectical theology, is presented as a more moderate alternative approach to the liberal-fundamentalism controversy. Neo-orthodoxy is also much more academic highlighting its relevance in the current context. The last chapter focuses on the pedagogy of the past and its relevance in addressing new research directions. It emphasizes the importance of learning from history to avoid repeating the mistakes of the past in the face of the current crisis of excessive digitalization.
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The systematic theology of the 20th and 21st centuries has experienced revolutionary changes. The tremendous effort of theologians – which was already evident on the eve of Vatican II to experience order and confirmation during its deliberations – is still bearing fruit today. It seems that interpretations of the Council’s teaching have now become more problematic than the doctrine of Vatican II itself. One of the great figures of the theological world is Prof. Stanislaw Nagy, whose create efforts were honoured with a cardinalate, and to whom we are all indebted. Indeed, it is worth discovering his difficult path from the pre-council rigorous spiritual and intellectual formation to formal apologetics, thus paving the way for fundamental theology in Poland during the Communist period, to the ecumenical commitment of the times of freedom. In this respect, it is not without reason to speak of his ecumenical vision of the Church.
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Ks. Michał Sopoćko był sługą miłosierdzia. Kiedy poznał s. Faustynę Kowalską ze Zgromadzenia Sióstr Matki Bożej Miłosierdzia, był to przełomowy moment w jego życiu. Potrzeba było mądrości, duchowej wrażliwości i świętości życia Ks. Michała, by w wizjach prostej Siostry rozpoznać Boże przesłanie skierowane do całego świata. Stwierdził on nadprzyrodzony charakter wizji swojej niezwykłej Penitentki i uwiarygodnił jej przesłanie, stając się pomostem między wybraną przez Boga Sekretarką Miłosierdzia Bożego i wspólnotą całego Kościoła. To było jego powołanie, jego charyzmat, jego służba. Sam stał się człowiekiem świętym, o bezgranicznej ufności w Miłosierdzie Boże, pełnym żarliwej modlitwy. Współpracował z łaską Bożą, stając się coraz bardziej narzędziem w ręku Boga; jego odwaga i wytrwałość, pokora i prostota życia, jego dobroć i miłosierdzie okazywane bliźnim, ale przede wszystkim słowa Pana Jezusa: „to Kapłan według Serca Mojego”, ukazują jego świętość.
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The article presents the results of the archaeological excavations of two medieval village churches and cemeteries with several stages of burials at the “Livade-Đurđevac” site near Pančevo in the southwestern part of the Serbian Banat, carried out in 2009–2013. The older church (Church 1) belongs to the 12th–13th centuries. After the demolition, a new church (Church 2) with a slightly different plan was built on its foundations, which belongs to the late medieval Gothic period (14th–15th centuries). Buryings took place around both churches during the entire medieval period. The horizon of buryings from the 11th century, before the construction of churches, was also singled out. We connected the late medieval Church 2 with the settlement of “Sent-Đurađ”, known in the area of Kovin County in written sources from the 14th and 15th centuries.
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In the first half of the 19th century, the Warmia Chapter struggled with a lack of funds to carry out a major renovation of Frombork Cathedral. This was because Prussia was not paying the full subsidy to the Diocese of Warmia that the country’s rulers had committed to. For this reason, the Warmian Chapter took the position that a thorough renovation of the cathedral was the responsibility of the state authorities. In 1834, Karl Friedrich Schinkel informed the Prussian government of the deteriorating technical condition of Frombork Cathedral. A permit was therefore issued for its completion under the supervision of August Bertram and the Supreme Building Deputation. The renovation work was carried out in 1839–1841, and included the restoration of the roofs, walls and gables of the temple. The cathedral was restored to its purist Gothic appearance. The cost of the restoration was 10,984 thalers 17 silver pennies and 5 pfennigs.
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On June 28, 1972, by a decision of Pope Paul VI, the Diocese of Koszalin-Kolobrzeg (Kołobrzeg) was created and its first diocesan bishop, Ignacy Jeż, was appointed. In the months that followed, he took a number of legal steps to fulfill the papal decision, starting with canonically taking charge of the diocese, taking up residence in the diocese, appointing some first officials, defining the rules for the functioning of the episcopal curia, and finally making the ceremonial ingress into the Koszalin cathedral and taking the state oath required by law. Over the next 20 years of his governing, Bishop Ignacy Jeż established the most important diocesan institutions, expanded the territorial network and created a particular law. After his resignation and its acceptance by Pope John Paul II, he retired on February 1, 1992.
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The article provides a comprehensive architectural and historical-geographical analysis of a unique monument of medieval religious-defensive architecture – the Church of the Assumption of the Virgin in Vasilcau village, located on the banks of the Dniester River, near the state border of the Republic of Moldova and the Ukraine. Vasilcau was the border point between the Principality of Moldavia and the Grand Duchy of Lithuania in the Middle Ages. Its geographical position led to the formation of a fortified border point here, which served as an eastern outpost of the Soroca tsinut (county). The elevated cape with steep slopes, on which a temple with a bell tower, a courtyard, a trading square, as well as an ancient trade road and a river crossing was built, is a vivid example of a natural, historical-cultural complex, the basis of which is a medieval fortified point with a unique cult-defensive monument of architecture. The church represents a widespread type of place of worship, whose architecture combines the planimetric features of wooden architecture with those used in medieval buildings built of stone, highlighted in the found proportions. The solution of the historical-geographical enigmas that envelop the history of the heritage monument in the absence of written sources is carried out on the basis of a complex poly-scale historical and cartographic analysis and the use of modern geoinformation methods.
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This paper aims to present a historical retrospective of the causes and effects due to the introduction of linear music within the liturgical worship and practice of the Romanian Orthodox Church in the 19th-20th centuries. It, also, provides an overview on the precursors from the 19th century of the idea of standardization in church music interpretation: ruler Al. I. Cuza, Metropolitan Melchisedec Ştefănescu, and musician Ion Popescu Pasărea. Moreover, it underlines, on one side, the pastoral-missionary strategy of the Romanian Holy Synod, under the leadership of Patriarch Justinian Marina, by the use of standardized homophonic and choral singing in the Romanian mOrthodox Church in the 20th century, explaining the necessity of this choice, but, on the other site, it presents the recent approaches initiated in order to reduce the negative effects of this process, through the rediscovery and reuse of the Romanian psaltic art in present time.
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Holiness is the goal of the Christian life. One of the examples of the holiness of consecrated persons is the figure of the venerable Servant of God, Fr. Aloysius Sebastian (Aloísio Sebastião) Boeing SCJ. The aim of the article is to show the spiritual growth of this candidate for the altar, his dedication to serving God’s people and the spiritual inspirations he drew from the spirituality of the Sacred Heart of Jesus and Marian piety.
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This paper presents the ecclesiastical patronage of Klára Károlyi in Sânpaul and her role in the ecclesiastical life of the locality, extending the context to include other similar activities undertaken by her which aimed to strengthen the dominant position of the Roman Catholic Church on her estates (e.g. Gheorghieni, Baktalórán‑ tháza). It also examines which were her methods and who were those persons which served for her as model and helped her in achieving her objectives.
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Review of: George-Dan Hânceanu, Angela Simalcsik, Robert Daniel Simalcsik, Vasile Diaconu, Lucian Munteanu, Otilia Mircea, Viorica Vasilache, Arhiepiscopia Romanului și Bacăului. Cimitirul medieval și complexele laice din perimetrul sud-vestic al incintei bisericești: rezultatele cercetării preventive din anul 2015, Brăila, Editura Istros a Muzeului Brăilei „Carol I”, Piatra Neamț, Editura „Constantin Matasă”, 2021, 786 p. ISBN: 978-606-654-434-4; ISBN: 978-973-7777-60-7
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I have approached the study of the Encyclical Letter Fides et Ratio by JohnPaul II as an Organizational Rhetorical Psychologist. More specifically, I de-fine myself as a Neo Aristotelian Organizational Rhetorical Psychologist. I amnot responding to this Encyclical as a theologian or philosopher. Aristotle iden-tifies the means of persuasions as appeals to personal character (Ethos), appealsto emotion (Pathos), the use of reasoning (Logos) and sensing the right practiceand right time (Kairos).In this paper, I examine four styles of rhetor exemplars at critical times inthe history of Western Christianity. We are examining John Paul, and the En-cyclical Fides et Ratio, Thomas Aquinas, Bishop Fulton Sheen, and John Wes-ley as rhetorical organizational social interventionists. These Rhetorical inter-ventionists employ particular patterns, such as the rhetorical tactics, devicesand strategies that constitute the ultimate framework of the organizational rhe-torical frame work1.We will analyze the rhetorical maneuvers of the four exemplar rhetorsranging from using ethos, pathos, logos, metaphor and arguing by example indiscourse, to creating events, writing, reading, preaching, meetings, literacy,worship, philosophy, theology, public speech, and social intervention andKairos.We suggest that perhaps the four interveners greatest rhetorical strength isKairos. The organizational pragmatic Sophists “recognized that Kairos pro-vides the time frame for strategic action, for knowing the moment is ripe to make an argument and when it best to be silent. In addition to the strategicopportunity, the radical occasionality of a kairotic moment proves an openingto invent a fresh argument, something not in the tradition yet response to it”
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