Search results - CEJSH

1

Philosophy of the Jesuits in Lithuania since the 16th until the 18th Century

100%

Darowski R.

Forum Philosophicum

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2007

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vol. 12

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issue 2

323-332

EN

In the philosophy of the Jesuits of this period one can distinguish philosophy connected with teaching, i.e. taught at schools led by the Jesuits, and Civic philosophy, not connected directly with teaching. This was mainly social, economic, and political philosophy, especially philosophy of the state, law and the like.

2

Okoliczności powstania oraz przejawy działalności religijnej i kulturowej jezuitów w Płocku w XVII i XVIII wieku

65%

Graczyk W.

Biuletyn Historii Wychowania

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2014

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issue 31

51-83

EN

The goal of this article is to present the circumstances accompanying the establishment of the Jesuit collegium in Płock. The author analyses the economic, political and cultural bases of the foundation as well as the role played in this venture by bishops Andrzej Noskowski and Marcin Szyszkowski. Finally, in 1616 the Jesuit foundation in Płock was approved by the Polish Parliament. The article includes a description of the working methods employed by the Jesuit teachers, the curricula, as well as the extra-curricular forms of affecting the local community of the Jesuit Society Collegium – the Sodality of Our Lady and other organized and informal religious societies. What is more, the Jesuits working in Płock were involved in propagating the Catholic faith. The author also discusses the importance of the school theatre in introducing the models of raising children promoted by Jesuits.

3

Narratives of adversity or microhistories of success? The case of Jesuits in Banská Bystrica

63%

Hodásová B.

Umění (Art)

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2019

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vol. 67

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issue 3

184-214

EN

A book from the Anglo-American environment by the respected Canadian historian Paul Shore with the title Narratives of Adversity: Jesuits in the Eastern Peripheries of the Habsburg Realms (1640–1773) can be regarded as the starting point for this study. The book made a significant impact on the academic community, especially in the English-speaking countries. Shore’s work presents a narrative of the activity of the Society of Jesus in the former Kingdom of Hungary during the Early Modern period, and is based mainly on the stories of specific members of the order, or minor stories and curiosities, especially ’in the peripheries of the Habsburg Realms’. Since I very strongly disagree with the concept of Paul Shore’s work, the study is an attempt to create a parallel narrative on the activities of the Society of Jesus in Banská Bystrica (German Neusohl, Latin Neosolium, Hungarian Besztercebánya) in the period 1648–1773. The sources for this concept were detailed research on the textual sources both in local archives and in the Archivum Romanum Societatis Iesu Roma, as well as investigation of the surviving visual works from the categories of fine art and architecture. Such a concentrated view and the partially uncovered realities of the activities of the Society of Jesus in Banská Bystrica made Paul Shore’s articulated and constantly mentioned ’Eastern peripheries of the Habsburg realms’ and the adversities of members of the order look ever more indefensible. Various visual traces of the activities of the Jesuits in Banská Bystrica can be described as significant Baroque works created in the international Central European framework thanks to various patrons from various European regions. They undoubtedly represent the successful construction of a Central European Baroque sacred landscape and the visual identity of the Catholic area of the Habsburg Monarchy.

CS

Za výchozí bod této studie lze považovat knihu z angloamerického prostředí od uznávaného kanadského historika Paula Shora s názvem Narratives of Adversity: Jesuits in the Eastern Peripheries of the Habsburg Realms (1640–1773). Kniha měla značný ohlas u akademické obce, především v anglicky mluvících zemích. Shorova práce představuje historii činnosti Tovaryšstva Ježíšova v bývalém Uherském království v období raného novověku a je založena zejména na příbězích konkrétních členů řádu nebo drobných příbězích a kuriozitách, které se udály zejména „na periferii habsburské říše“. Důrazně nesouhlasím s koncepcí knihy Paula Shora, proto je tato studie pokusem o vytvoření paralelní historie činnosti Tovaryšstva Ježíšova v Banské Bystrici (německy Neusohl, latinsky Neosolium, maďarsky Besztercebánya) v letech 1648–1773. Koncepce studie vychází z podrobného průzkumu textových pramenů jak v místních archivech, tak v Římském archivu Tovaryšstva Ježíšova a ze zkoumání dochovaných uměleckých děl výtvarných nebo architektonických. Takto koncentrovaný pohled a zčásti odkryté skutečnosti týkající se činnosti Tovaryšstva Ježíšova v Banské Bystrici způsobily, že Shorovy deklarované a opakované „východní periferie habsburské říše“ a nesnáze členů řádu působí stále více neudržitelně. Mnohé vizuální stopy činnosti jezuitů v Banské Bystrici lze charakterizovat jako významná barokní díla vytvořená v mezinárodním středoevropském rámci díky různým patronům z různých částí Evropy. Nepochybně představují úspěšné budování středoevropské barokní posvátné krajiny a vizuální identity katolické oblasti habsburské monarchie.

4

Prof. Stanisław Ziemiański, S.J. On the Occasion of his Seventy-Fifth Birthday

63%

Darowski R.

Forum Philosophicum

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2006

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vol. 11

275-278

EN

This report briefly presents the main scientific, philosophical and other output of Professor Stanisław Ziemiański SJ, upto the year 2006.

5

Introduction

63%

Caruana L.

Forum Philosophicum

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2011

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vol. 16

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issue 1

1-5

EN

An introduction to the journal is presented in which the author cites that the issue is dedicated to the works of Jesuit philosophers, discusses Jesuits engagement in philosophy, and provides an overview of articles published within the issue.

6

Scholastic Aristotelism in Kyiv-Mohyla Academy (the 17th and 18th centuries)

63%

Symchych M.

Філософська Думка

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2016

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issue 5

50-55

EN

Kyiv-Mohyla Academy in the 17th and 18th centuries. It puts forward several arguments. First, the professors of the Academy called their philosophy Aristotelian, Peripatetic or ad mentem Aristotelis. The analysis of the titles of the courses reveals that since 1639 until 1751, when scholastic-type courses were taught, the Mohylanian professors never had shown allegiance to any other philosopher, but Aristotle. Second, the courses of logic and physics (the largest parts of the philosophical course) were structured around Aristotle’s books: Cathegories, De interpretatione, Prior Analytics, and Posterior Analytics; and Physics, De Caelo, De Ge neratione et Corruptione, De Meteoris, and De Anima, respectively. Third, the main concepts used by the professors come from Aristotle. However, Aristotelian tradition, which is evident in the courses, most likely does not come directly from reading of Aristotle’s texts, but from scholastic textbooks of the 17th-18th centuries. Kyiv-Mohyla courses were especially influenced by Jesuits. The Jesuits, unlike most Catholic orders of that time, also called their philosophy Aristotelian. Teaching philosophy ad mentem Aristotelis was instructed by regulative documents of the Society of Jesus, like Constitutiones and Ratio Studiorum. Nevertheless, there are cases in the Mohylanian courses when the professors had greater familiarity with Aristotle’s texts. For example, Theophan Prokopovych gives a detailed account of Aristotle’s books Cathegories and De interpretatione. It is possible to conclude that the Kyiv-Mohyla philosophical courses represented the Aristotelian tradition, but the level of familiarity with Aristotle’s texts depends on the professor.

UK

Аристотелізм був однією з найвпливовіших філософських течій в історії філософії. Найбільш відчутним його вплив був у християнському середньовіччі, але і в модерний період він не переставав існувати. Оскільки аристотелізм сильно впливав на схоластичну філософію, яка понад сто років домінувала у Києво-Могилянській академії (надалі — КМА) 1, логічно припустити, що могилянська філософія була однією з форм аристотелізму. Проте обґрунтовано твердити про існування аристотелізму в КМА можна тільки якщо курси професорів Академії задовольняють певним критеріям.

7

For the record: The Canton exile of the missionaries (1666-1671) by the Polish Jesuit Szpot Dunin

55%

Meynard T.

Annales Missiologici Posnanienses

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2020

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vol. 1

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issue 25

145-185

PL

The Chinese Rites Controversy definitively shaped the history of Christianity in China. When some missionaries were exiled in Canton from 1666 to 1671, they sought to resolve their disagreement on whether certain Confucian rituals could be practiced by Chinese Christian converts but their differences ended up even more entrenched. In his unpublished history of the China mission covering the period from 1640 to 1700, the Polish Jesuit Tomasz Ignacy Szpot Dunin (1644-1713) gives an account of the discussions held in Canton. His account not only reveals previously known materials but also offers new insights on the Controversy.

8

Konfessionelle Polemik in der Begräbnishomiletik. Fünf Leichenpredigten des Kontroverspredigers Georg Scherer aus den Jahren 1583–1603

51%

Pavlíčková R.

Acta Comeniana (International review of Comenius studies and early modern intellectual history)

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2010

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vol. 24

7-41

EN

Of the extensive literary work of the Jesuit and the controversial preacher Georg Scherer (1540–1605), a collection of five funeral sermons delivered and printed in 1583–1603 has up to now escaped attention. The first thing that marks the set as exceptional is the “earliness” of its origin, for it dates from the early period of Roman Catholic funeral homilies of which only a few examples are known. A second point is that they represent one of the most extensive sets from the pen of one author known from this period. Thirdly, like Scherer’s polemical works, the funeral sermons reached a wide public and were repeatedly published, often in translation, sometimes as independent publications, sometimes as part of larger compendiums and collections. Fourthly, two of the funeral sermons, by the standards of Catholic funeral homilies, contain abundant graphic detail. Finally, two of the sermons were delivered over members of the Habsburg line (Archduke Ernest in 1585 and the Emperor’s widow Maria in 1603) and are closely connected with Scherer’s career as a Viennese court preacher. This study first assesses the set of five funeral sermons in their connection with Scherer’s other literary work, and puts them in the context of the development of Catholic funeral homilies. It then analyses each sermon from the point of view of its themes, of key importance for the celebration of the deceased individual, and devotes especial attention to the varied and variously intense confessional argumentation (references to the confessional identity of the deceased, to passages of the catechism, to theological polemics – for example, about purgatory – and to celebrations of conversion to Roman Catholicism). The presence of explicit statements and arguments of a confessional colouring is certainly connected with the general nature of Scherer’s religious polemical literature; it is at the same time, however, connected with the confessionally distinctive expression of funera homiletics in the last decades of the sixteenth and first decades of the seventeenth century.

9

The Real Colegio de San Patricio de Nobles Irlandeses of Salamanca

51%

Rupérez Almajano N., Castro Santamaría A.

Acta Comeniana (International review of Comenius studies and early modern intellectual history)

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2007

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vol. 20-21

183-200

EN

Ianua Linguarum, which was to have great infl uence on Comenius and other authors, was published in Salamanca at the beginning of the 17th century. The attribution of this work to the Jesuit William Bathe has led us to undertake the study of the Colegio de los Irlandeses, where it could have been written. The point of view taken focuses on the material nature of the building and dispenses with the more specific institutional aspects, but this does not prevent us from offering a quite broad perspective – especially as regards its economy – on what the life of this College was like from its foundation in 1592 until its move to the Jesuits’ building around 1770.

10

Powrót jezuitów do Galicji

51%

Kumor B.

Folia Historica Cracoviensia

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1994

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vol. 2

EN

The article discusses the subject of Jesuits' return to Galicia after 1820 against the backdrop of the social and political situation.

PL

Artykuł omawia kwestię powrotu jezuitów na teren Galicji po 1820 roku, na tle ówczesnej sytuacji społeczno-politycznej.

11

Pěstovat nadání: reflexe smyslu vzdělání ve spisu Coltura degl’Ingegni Antonia Possevina

51%

Banďouch P., Reischlová D.

Historická geografie (Historical Geography)

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2022

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vol. 37

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issue 2

169-196

EN

The article deals with the treatise Coltura degli’Ingegni by Italian Jesuit Antonio Possevino (1533– 1611), the Latin original of which was part of Possevino’s work Bibliotheca selecta (1593). In addition to studying the actual text, attention is also paid to factors that contributed to its creation. These include especially the educational tradition within the Society of Jesus and Possevino’s life story – Possevino held many different offices, inter alia that of a secretary of the Order and of a papal diplomat. He came into touch with a Scandinavian environment during these diplomatic missions, which subsequently led to the establishment of Collegium Nordicum in Olomouc. As follows from the study of Possevino’s life and work, this Jesuit understood education primarily as a tool for spreading and deepening of the Catholic faith. At the same time, Possevino emphasized the importance of human freedom which he defended against the contemporary, more deterministic concepts.

12

Report: Venturing into Magnum Cathay, 17th Century Polish Jesuits in China: Michał Boym (1612–1659), Jan Mikołaj Smogulecki (1610–1656), and Andrzej Rudomina (1596–1633)

51%

Konior J.

Forum Philosophicum

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2010

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vol. 15

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issue 1

242-249

EN

The article focuses on the report of the International Workshop on “17th Century Polish Jesuits in China: Michal Boym, Jan Mikolaj Smogulecki, and Andrzej Rudomina” held at the University School of Philosophy and Education in Poland organized by the Monumenta Serica Institute (Sinological Institute for Chinese Studies). The author focuses on the Chinese philosophy lecture by Professor Shi Yunli about the influence of Smogulecki on Xue Fengzou, Chinese culture and science and their work on astrology and astronomy.

13

Jesuit Philospophy of Contemplative Education

51%

Pasierbek SJ W.

Horyzonty Wychowania

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2016

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vol. 15

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issue 33

9-22

EN

RESEARCH OBJECTIVE: The purpose of this article is to present the Jesuit philosophy of contemplative education as an educational system compatible with the American philosophy of contemplative education and to aim at the emergence out of the latter of the vision of a man integrally formed as “men and women for others” including the transcendent / religious dimension of life. THE RESEARCH PROBLEM AND METHODS:The presented research problem concerns the question of whether the system of the proposed philosophy of contemplative education allows to educate and to form a human who is integral and coherent in spiritual and physical unity in the religious optics. There has been applied the method of critical and comparative analysis as well as the analysis of the reference literature. THE PROCESS OF ARGUMENTATION:After having initially defined the aim of the study and the fundamental concepts (philosophy of contemplative education) there has been presented the history and the main assumptions of the philosophy of contemplative education from the USA (1974). Then, there has been presented the history of Ignatian spirituality (contemplativus in actione) as a source for the Jesuit philosophy of contemplative education. The essential part of the argumentation was to present the philosophy of the process of forming the student (Ratio Studiorum and the contemporary documents) based on the specific five stages. RESEARCH RESULTS:The result of this argumentation is a concrete and integral vision of a contemplative man in action who is open “for and to others”. CONCLUSIONS, INNOVATIONS AND RECOMMENDATIONS:This analysis confirmed the compatibility of the American and the Jesuit philosophy of contemplative education as a system that should be included in the educational programs and processes of an integral human being as a being of spiritual and bodily unity based on a contemplative reflection and action.

14

Sodalities of our Lady Existing in Kraków Secondary Schools in the 19th Century and in the Second Polish Republic

51%

Puszka A.

Roczniki Humanistyczne

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2018

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vol. 66

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issue 2: Historia - Selected Papers in English

119-156

EN

The Polish version of the article was published in Roczniki Humanistyczne vol. 57, issue 2 (2009). The Sodality of Our Lady is a Catholic religious association for young people founded in the Jesuit College in Rome in 1563 by Fr Jan Leunis. The most gifted and devout boys joined the Sodality in order to spread the cult of the Mother of God. Popes provided care for the vibrantly developing movement because of the great influence Sodalities of Our Lady had on the religious formation of young people. Jesuits established Marian congregations of students attending colleges in all Catholic countries, forming an international elite organization of lay Catholics. Sodalities thrived and they spread to all social estates in the 17th and the first half of the 18th century. Not only did school students belong to it, but also popes, kings, the gentry, clergy, townsfolk, craftsmen, military men and servants. The chief objective of the Sodality was to live by the motto “Per Mariam ad Jesum.” The development of the Sodality was halted by the dissolution of the Jesuit Order. In the middle of the 19th century the pronouncement of the dogma of the Immaculate Conception of the Holy Virgin, made by Pope Pious IX, opened a new era of the cult and a new period in the history of the Sodality. In Poland, the first Marian congregation of school students was established in Braniewo in 1571. At the end of the 18th century, before the dissolution of the Jesuit Order, in Poland there were 66 colleges, seminaries and monastery schools, and there was always at least one congregation affiliated to each of the schools. At the end of the 19th century, school sodalities were revived in Galicia, i.e. in Tarnopol, Chyrów, Tarnów, and in a girls’ secondary school run by the Ursulines in Kraków. A dynamic development of Marian congregations of school students started after Poland regained independence in 1918. The centre of the sodalitarian movement for all the estates was Kraków. The movement gained solid foundations in the two powerful sodality unions of both secondary school boys and girls. Father Józef Winkowski established a sodality for boys, and Fr Józef Chrząszcz one for girls. Sodalities published their own magazines, organized conventions, pilgrimages to Jasna Góra (Częstochowa, Poland), and ran charity organizations. In the late 1930s, nearly seventeen thousand students of secondary schools throughout the country were members of school sodalities. At the dawn of the Second Polish Republic, the greatest number of school sodalities operated in Kraków. There were 11 boys’ sodalities in secondary state schools and one in a private school run by the Piarist Order, and 11 girls’ sodalities in state and private schools. The Sodality of Our Lady contributed to the religious revival in Poland. The development of this organization was halted by World War II. After the war, in the years 1945–1949, the operation of the Sodality of Our Lady was resumed in many centres. The liquidation of church organizations in 1949 stopped its work for good, and its members came to be persecuted by the Communist regime.

15

Piśmiennictwo rektorów kolegium jezuickiego w Mińsku w epoce saskiej jako przejaw strategii duszpasterskiej i komunikacyjnej Kościoła rzymsko-katolickiego w Wielkim Księstwie Litewskim

51%

Wolański F.

Śląski Kwartalnik Historyczny Sobótka

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2018

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vol. 73

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issue 4

27-42

EN

The article presents analysis of writings of the rectors of the Jesuit college in Minsk and elaborates the history and activities of this institution. The achievements of four rectors of Minsk are described: Romuald Wojniłłowicz, author of the collection “Holiday sermons for the whole year”, Józef Stanisław Rudomina, Teodat Ramułt, who wrote plays and short rhetorical works, and Franciszek Ksawery Ogiński, who described the history of St. Michael’s Church in Vilnius. The studied literature was considered a manifestation of the communication and pastoral strategy of the Roman Catholic Church in the Grand Duchy of Lithuania during the Saxon era.

16

Działalność jezuitów w Cesarstwie Chińskim

51%

Klarecki R.

Forum Politologiczne

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2010

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vol. 11 - Chiny i państwa azjatyckie - karty z historii i wyzwania współczesności

253-274

EN

Asia was one of the main areas for Christianization. In the 15th and 16th century popes issued many bulls in which they divided the newly discovered lands outside Europe into an exclusive duopoly between Spain and Portugal. This was the beginning of the systems called Padroado by which the popes delegated to the Spanish and Portuguese kings the administration of the local Church. The most important contacts between Catholic missionaries and China Empire started in 16th century when the Jesuits reached China. In 1600 Matteo Ricci obtained from the emperor the permission to settle in Beijing. Matteo Ricci was known for his appreciation of the indigenous culture of the Chinese. He discovered that Chinese culture was strongly intertwined with Confucian values and therefore Ricci decided that Christianity had to be changed to fit Chinese culture in order to be attractive to the Chinese. This method, known as accommodation, was followed only by Jesuits and allowed them to have the most converts among Chinese people. What's more, the method allowed Jesuits to take the highest positions at the Imperial Court. Johann Adam Schall was a very successful missionary and also a trusted counselor to the emperor. He was entrusted the modification of the Chinese calendar and provision of eclipses of thesun and the moon. The emperors of China were very impressed by the scientific skills of Jesuits. That is why for over 60 years the Jesuits had been the directors of the Directorate of Astronomy. They were also entrusted different important jobs like official interpreters and translators, teachers, cartographers and even official envoys to the western countries.

17

Superiores generales: telčský soubor obrazů jezuitských generálů v kontextu předloh, pojetí a funkce

51%

Hamrlová A.

Umění (Art)

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2019

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vol. 67

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issue 4

333-342

EN

Jesuit houses used to be decorated with cycles of paintings representing a variety of subjects — from saints’ cycles to portrait likenesses of prominent church dignitaries. As in the case of other orders, an inseparable part of the imagery was formed of portraits of the highest representatives of the Jesuit order — generals or also superiores. The painted cycles of Jesuit generals hung above all in larger and more important colleges of the Society of Jesus, only fragments of the one-time comprehensive collections have survived, often totalling only a few pieces from the former number of paintings. They are much more documented in written sources. Deserving note in this context is the cycle of paintings originally from Telč, where the complete corpus of eighteen paintings have been preserved, which depict all the leading representatives of the Jesuit Order from its foundation by Saint Ignatius of Loyola to its formal dissolution in 1773 under General Lorenzo Ricci. Originally, the ensemble was part of the furnishings of the Jesuit College in Telč and currently represents one of the last remainder of what has been left of them. Pictorial cycles were usually produced after print models, in the Telč cycle of generals the paintings were largely modelled on the series of engravings by Arnold van Westerhoult from the book entitled Imagines praepositorum generalium Societatis lesu (1748,1759), and partly on older depictions of the order’s prominent figures. The body of works, however, brings up questions that may point to further contexts. This mainly concerns the mirror reversal of some of the cycle’s portraits which indicates that the paintings were once arranged into several groups and that the portraits were painted by various painters as is evident in the preserved works. The finest painting from the cycle, which captures the likeness of Franz Retz, was made by the distinguished Prague painter of German origin, Johann Peter Molitor.

CS

Jezuitské domy bývaly zdobeny obrazovými cykly představujícími řadu témat, od světeckých cyklů až po portrétní zachycení významných církevních představitelů. Jako nedílnou součást výzdoby tak bylo možné, podobně jako u jiných řádů, zhlédnout portréty nejvyšších řádových představitelů, generálů či též superiores. Cykly jezuitských generálů visely především ve větších a významnějších kolejích Tovaryšstva Ježíšova, do současnosti se však dochovaly jen fragmenty někdejších ucelených souborů čítajících mnohdy pouze několik kusů z původního počtu maleb. Mnohem více je zmiňují písemné prameny. V tomto kontextu zaujme obrazový cyklus původem z Telče, kde se podařilo dochovat kompletní soubor obrazů s osmnácti malbami znázorňujícími všechny hlavní představitele jezuitského řádu od jeho založení sv. Ignácem z Loyoly až po jeho formální zrušení v roce 1773 za generála Lorenza Ricciho. Soubor byl původně součástí vybavení telčské jezuitské koleje a v současné době představuje jednu z posledních částí dochovaného mobiliáře. Obrazové cykly běžně vznikaly podle grafických předloh, u telčského cyklu generálů jako předloha sloužil především grafický soubor Arnolda van Westerhoulta z knihy Imagines praepositorum generalium Societatis Iesu (1748, 1759), částečně vycházející ze starších vyobrazení představitelů řádu. Soubor však vyvolává otázky, jež mohou poukazovat na další souvislosti. Jde především o zrcadlové přetočení některých portrétů cyklu vypovídající o někdejším rozmístění obrazů do několika skupin a o existenci více malířských rukopisů patrných na dochovaných dílech. Nejkvalitnější obraz cyklu, zachycující podobu Františka Retze, vyhotovil významný pražský malíř německého původu Jan Petr Molitor.

18

Christian Churches and Slavery in the New World: A Comparative Perspective

51%

Křížová M.

Acta Comeniana (International review of Comenius studies and early modern intellectual history)

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2007

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vol. 20-21

65-103

EN

The text focuses on one of the crucial phenomena of the history of American colonization – the restitution of slavery in the New World. It places this phenomenon within the frame of the intellectual history of Europe, and especially within the frame of the social-reformist, ‘utopian’ thinking of the Early Modern era. While the enslaving of Native Americans and black Africans revealed the aggressive nature of European expansion, it also coincided intimately with the missionary activities of Roman Catholic as well as the Protestant churches. The aim was to analyze the seemingly ambiguous efforts of missionizing slavers as a response to the intellectually challenging period of overseas discoveries. Besides being an economic institution, slavery constituted part of the effort for reform that took place within the framework of the colonizing process. Of the three groups under consideration, two of them, the Jesuits and the ‘Moravians’ (members of the Protestant Unitas Fratrum, or Unity of Brethren), in spite of numerous theological differences and demonstrative mutual opposition, coincided significantly in their attitude towards slavery. The slave-operated plantation offered them a prospect of combining the vision of a traditional patriarchal order with ‘modern’ ideals of efficiency and engineered incentive. Both the Jesuits and the Moravians adhered to the Aristotelian ideal of an intelligent and virtuous authority ruling the irrational forces of the world, and considered themselves to be those chosen to rule and to be an example to others in secular and spiritual life, even against their will. In contrast, the critique of slavery on the part of two Capuchin missionaries contained the traditional, ‘Medieval’ view of Christian duty, renouncing secular activity in favour of prayer and contemplation and advocating the equalitarian strain, latently present in Christian teaching.

19

Szkoła Rzymska. Szkic o jezuickiej eklezjologii i myśli politycznej w przededniu Soboru Watykańskiego I (Część druga)

51%

Wielomski A.

Historia i Świat

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2014

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issue 3

155-185

EN

The second part of the article concerns the political thought of the Roman School, . the issue that has received rather marginal treatment This problem is marginal in the reflection on this movement. However, the author argues that the theology and ecclesiology of the Roman School have a political dimension, because they is were constructed immediately after the Spring of Nations (1848-1849). Moreover, the Roman School put emphasis on Highlighting elements of thought such concepts as authority and tradition, which had in the nineteenth century have a counter-revolutionary character in the nineteenth century. dimension. Although generally rather few writings of theologians of that time touched upon in the politics political matters, nevertheless when they did produce such politically inclined writings, are about the following topics could be distinguished: 1 / open criticism of political, social and cultural liberalism; 2 / affirmation of the traditional view in the relationship between of the state and the Catholic Church, with the former in subordinate position to the latter here the state is in position of subordination; 3 / affirmation of papal infallibility in political issues , and 4 / defense of the independence and integrity of the Papal States.

20

Szkoła Rzymska. Szkic o jezuickiej eklezjologii i myśli politycznej w przededniu Soboru Watykańskiego I. (Część pierwsza)

51%

Wielomski A.

Historia i Świat

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2013

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issue 2

115-139

EN

This article is about the theology of Jesuits in the First Vatican Council (1869-1870). This theology is neo-scholastic and ultramontain, known in the literature as the Roman School. Here's a catholic response to an unstable period of the nineteenth century, full of revolutions andcounter-revolutions. We can point some of characteristics of the Roman School: 1 / recognition a primary act of faith as an irrational. Grace to the decision in favor of the faith, the world can be rationally explained. 2 / Theology is evolutionary, but teleological. 3 / The Bishop of Rome watches over the truth of rational explanations of the world and the development of theology. Pope separates truth from error. For this reason, must be infallible in matters of dogma and needs to have full authority in the Catholic Church.

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