This study introduces the issue of the depiction of church history in the work of writer Louis de Wohl (1903–1961), focusing on his novels about four individuals living at the time of the Christian- -Muslim wars (Francis of Assisi, Thomas Aquinas, Ignatius of Loyola and Don John of Austria). The author finds that these figures personify the various forms of the victory of Christianity over Islam. De Wohl believes that the two religions are engaged in an ongoing struggle both on a spiritual and a military level.
The Government Army of the Protectorate Bohemia and Moravia was established in July 1939 and formally put under the control of the State President Emil Hácha. At the time of the Second World War and especially German-Soviet war so-called Czech activists repeatedly tried to send it to the front on the German side. The most important attempt was made in January 1943 by the Minister of Education and Popular Enlightenment Emanuel Moravec. This Czech quisling abused the bad state of health of Dr Hácha and changed President’s attempt at an amnesty into the offer of the Government Army. The protectorate government did not dissociate itself from the offer for the fear of Moravec and left the decision to Hácha. The State President in a conversation with German State Secretary K. H. Frank at the beginning of February accompanied the offer with a number of comments that invalidated it entirely. Frank consulted this matter with H. H. Lammers, the head of the office of the Chancellor of the Reich, and they decided not to submit the worthless offer to Hitler.
The aim of this article is to evaluate quasi‑religious elements in the humanist psychology with a special focus on Erich Fromm, Abraham Maslow and Carl Rogers. The study analyses concepts which may be denote as a secularized "humanist theology". It refers to the fact that the authors of those concepts were originally connected with the Jewish or Christian faith and after their apostasy they radically reinterpreted it or replaced it with a new religion. The humanist "cult of self‑worship" explicitly or implicitly locates godhood into man and at the same time excludes possibility of a personal relationship between man and God. The rise of this new religiosity connected with sacralised psychology was paradoxically made easy also by some forms of modern Jewish and Christian thinking.
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