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Význam sdružení cizinců ze zemí subsaharské Afriky a bývalé Jugoslávie v průběhu integračního procesu

100%
Gerstnerová A.
Český lid: etnologický časopis (Český lid: Ethnological journal)
|
2014
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vol. 101
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issue 2
171-188
EN
Associations of foreigners are generally presented as platforms for meetings, information exchange and social networking. But they are also cultural identity holders and centres for altruistic help and solidarity. During the integration process the associations of foreigners may as well help to reduce the socio-economic disorientation of immigrants in the host society and to facilitate the insertion of immigrants in the labor market.
2
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"In saeculo et ex saeculo". Characteristics of the secular institutes

72%
Michl A.
Warszawskie Studia Teologiczne
|
2021
|
vol. 34
|
issue 2
196-211
EN
Secular institutes are a form of consecrated life that only came into being in the last century and therefore do not have a long history. For this reason, there are also only a few canonical and ecclesiastical documents. Since the characteristics of secular institutes, in contrast to traditional monastic communities, are rather unknown, this article aims to contribute to making them somewhat better known and to present the regulations on various elements, such as spirituality, community life, governance and asset management. However, the codified norms only form a legal framework here, which leaves concretisation to the institutes' own regulations, so that there is a wide range. What all institutes have in common, however, is the connection between action and contemplation, which is also their main characteristic.
3

Obowiązek życia w domu zakonnym a możliwość tymczasowego przebywania poza wspólnotą w wybranych dokumentach Kościoła i Kodeksie Prawa Kanonicznego z 1983 roku

72%
Szubtarski G.
Roczniki Nauk Prawnych
|
2016
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vol. 26
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issue 3
141-153
PL
W niniejszym artykule zostały przedstawione okoliczności, w których zakonnik może tymczasowo przebywać poza wspólnotą zakonną, pomimo spoczywającego na nim obowiązku mieszkania w domu zakonnym. W pierwszym punkcie ukazano, w jaki sposób kwestia ta była rozwiązywana w regułach zakonnych w pierwszych wiekach. W drugim punkcie przedstawiono dokumenty kościelne od Soboru Watykańskiego II do 1983 r., w których poruszany był ten temat. W ostatnim punkcie wskazano na rozstrzygnięcia, które w tej kwestii zawiera Kodeks Prawa Kanonicznego z 1983 r. Przeprowadzone analizy wykazały, że w pewnych sytuacjach prawo dopuszcza, aby zakonnik otrzymał zgodę na przebywanie poza domem zakonnym, pomimo spoczywającego na nim obowiązku przebywania we wspólnocie. Jest to wyraz roztropności prawodawcy kościelnego, dla którego najważniejszym celem jest dobro dusz.
EN
This article sets out the circumstances, in which religious may temporarily stay outside the religious community, despite his duty to live in a religious house. The first point shows, how this issue was resolved in the religious rules in the first centuries of the Church. The second section presents the church documents from Vatican Council II to the 1983, in which this topic was moved. The last point indicates the provisions, which in this issue contains the 1983 Code of Canon Law. The conducted analyzes showed that in certain circumstances the law allows to religious to receive a permission to reside outside the religious house, despite his duty to staying in the community. It is a sign of legislator of the Church’s wisdom, for which the most important objective of a law is spiritual profit of souls.
4
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Nazwy zakonów i zgromadzeń zakonnych męskich

58%
Breza E.
Slavia Occidentalis
|
2012
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issue 69
45-80
PL
For the present background study, the author has researched reliable sources of information and references such as the Catholic Encyclopedia (EK), Dictionary of Religious Orders (LZ), the History of the Church in Poland (BHKK, Um), as well as other available material. The basic descriptive data include: the year of the foundation, the founder or founders, the colloquial name of the order and congregation, the formal Polish name and its Latin equivalent, the recognized abbreviation to designate the order and, if applicable, the female counterpart order, and, finally, the associations of lay Christians, the so-called Third orders or Tertiaries (from Latin tertiarius). Religious orders (Lat. ordines in plural form and ordo in sing.) and religious congregations (Lat. congregatio (sing.), congregationes (pl.)), were also known as societies (Lat. societas (sing.), societates (pl)) and, as a rule, had taken their names from: their founders, for example, the Order of Saint Benedict (Benedictines), Dominicans and Franciscans, from the biblical description of Christ, e.g. the Congregation of the Holy Redeemer, better known as the Redemptorists (from Latin Redemptor ‘Redeemer’, Salvatorians (from Latin Salvator ‘Saviour’, from the names of the Blessed Virgin Mary, e.g. Assumptionists (from Latin (in caelum) Assumpta ‘Assumption of the Blessed Virgin Mary’, the Conceptionists (Ordo Immaculatae Conceptionis) ‘Immaculate Conception’, and from names of hills and mountains, e.g. Carmelites or Olivetans, from the particular forms of Christian monastic living, such as the Acoemetae (Akoimetai), Anchorites, Cenobities, Dendrites and Eremites. The author distinguishes 12 ways of forming the so-called “monachonyms”, i.e., ‘names of religious orders and monastic congregations’, that include: suffixes: -(j)anin, e.g. Polish “bazylianie, norbertanie” ; -ita
5
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Nazwy zakonów i zgromadzeń zakonnych żeńskich

58%
Breza E.
Slavia Occidentalis
|
2013
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issue 70/1
35-62
PL
In the introduction to his article, the author refers to a dissertation on the names of male religious orders and societies (cf. Sł. Oc. t., r. SIOc 69, 2012, s. 45-80; 3). The article has been broken down into three basic parts: I. names of female religious orders which have (earlier) male counterparts, e.g. filipinki : filipini, józefiłki : józefie: II. autogenic names which are not structures derived from male order names like e.g. precjozynki, sakramentki, III. various semantic and word-formation related issues. It turns out that most frequently, female names are formed with the feminative suffix -ka in singular or -ki in plural and the extended suffix -anka, -ynka in singular / -anki -ynki in plural. These formations are far less complex than in the masculine names. The source materials used by the author are the same as in analyses of male religious orders and societies; they are presented as a list of abbreviations at the end of the article.
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