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POHLED ENCYKLIKY DEUS CARITAS ESTNA PRACOVNÍKY CHARITY. SROVNÁNÍ A REFLEXE VYBRANÝCH NĚMECKOJAZYČNÝCH KOMENTÁŘŮ ENCYKLIKLIKY

100%
Opatrný M.
Studia theologica
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2011
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vol. 13
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issue 3
125-151
EN
The study elaborates on the encyclical view of Deus caritas est on employees of catholic charities. It reflects the encyclical comments of selected theologians and compares their conclusions with the teachings of the constitutions of Lumen Gentium and Gaudium et Spes.
2
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Vztah církve a Charity očima jejích zaměstnanců. Výzkum mezi pracovníky Diecézní charity Plzeň a srovnání jeho výsledků s vybranými církevními dokumenty

100%
Opatrný M.
Studia theologica
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2009
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vol. 11
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issue 4
69-83
EN
This study deals with the relation of the Charity to the Catholic Church, which is its founder and is based on the survey conducted on this topic among the employees of the Diocesan Charity Plzen. Results of the above mentioned survey are compared mainly with conclusions of the Pastoral Constitution of the 2nd Vatican council 'Gaudium et Spes' as well as with the Encyclical letter of pope Benedict XVI. 'Deus caritas est'. The result is that employees of the Charity are open to the appropriate pastoral work, which in turn will support the social activities of the Charity as well as its concepts and core values.
3

Czechoslovakia in U.S. policy after World War I

100%
Parafianowicz H.
Białostockie Teki Historyczne
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2006
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issue 4
147-160
EN
American participation in World War I had far-reaching consequences for the U.S. foreign policy. After the war the United States came off victorious and considerably enriched, as from an indebted country it changed into a creditor of several states and became an unquestionable economic and financial world superpower. The United Sates was interested in the reconstruction as well as economic and political stabilization of Central and East-European countries, where it was actively involved. Czechoslovakia was also subject to American policy, especially in the field of economics. Activities of American Relief Administration, YMCA, YWCA, the Red Cross and various other charity and educational organizations became an important element of the U.S. post-war policy towards Central-European countries. Despite different aims and various interpretations ascribed to it, the United States also played an important role in the reconstruction of these countries - including Czechoslovakia. It should be stressed that Washington paid special attention to the work of U.S. legation in Prague, especially in the years 1919-1920, when the State Department treated it as an important center of information not only about Czechoslovakia. Lack of stability in this area, and especially the events in Russia, revolution in Hungary as well as the Polish-Soviet war automatically changed Prague into an important source providing information about these events. Diplomatic and consulate agencies of both countries and their representatives, American Czechs and Slovaks as well as various societies played an important role in the development of bilateral relations of the two countries. Economic connections, such as war debts, investments and American loans as well as commercial exchange, marked not only American presence but also considerable post-war activity both in Czechoslovakia and in the whole region. Fascination with America and Americanization of Czechoslovakia were also not to be neglected in bilateral relations of the two countries in those years.
4

CHARITABLE CARE OF OLD PEOPLE IN WARSAW IN THE SECOND HALF OF THE 19TH C. (Opieka dobroczynna nad starcami w Warszawie w drugiej polowie XIX wieku)

100%
Mazur E.
Kwartalnik Historii Kultury Materialnej
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2010
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vol. 58
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issue 1
135-141
EN
Charitable care of poor adults in Warsaw in the second half of the 19th c. had various forms, which can be classified according to their functions. One of the forms was regular care, which concerned not only the old and the disabled, who had no means to support themselves with, but also other groups that needed help, for instance old teachers or bankrupt landowners, who could only partly cover their costs of living. At that time the poor were no longer committed to workhouses, since that form of 'help' had proved inefficient. A common way of dealing with beggars and vagabonds was to send them back to the place where they had been born. The law obliged communes to support the poor, but even police restrictions could not solve the problem of beggars in Warsaw. Another form of charity was temporary care of people who were temporarily in a difficult financial situation. Night shelters were organized, as well as special institutions for people who left hospitals and were unable to work. Temporary care was offered for example to poor seamstresses, craftsmen and workers, who were temporarily unemployed. It also concerned people who had a place to live but could not earn enough to support themselves. A house care institution was established, whose task was to supply such people with clothing, fuel and medicines, sometimes also with limited financial aid. Other forms of help included the distribution of Rumford's soup, organizing soup kitchens and cheap tearooms. The second half of the 19th saw new tendencies in charitable care of adults. The aim was not only to meet the daily needs of the poor but also to give them a chance to develop and change their life. New institutions were established to help the poor find jobs and develop their aspirations thorough education (e.g. free-of-charge reading rooms). Attempts of that sort were directed at both young and old people. Charitable care of poor adults, especially those who were able to work, evolved considerably throughout the 19th c. As to the care of poor and lonely old people, charity institutions remained largely helpless. It is difficult to judge whether the situation would have been different if Poland had been independent. The contemporary attitude to old people makes one very sceptical in that respect.
5

Dobroczynne i religijne legaty lwowskich mieszczan w świetle ich testamentów z lat 1550-1700

100%
Karpiński A.
Kwartalnik Historii Kultury Materialnej
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2011
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vol. 59
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issue 3-4
363-378
EN
The article is based on 630 testaments from Lvov from the second half of the 16th c. and the 17th c., which indicate that Lvov burghers often made donations to churches, monasteries, religious fraternities and hospitals. The analysis concerned 952 legacies of money, or movable and immovable properties, which were less frequently bequeathed. It was found that 63.7% of money bequests were left to churches and monasteries, while 15% to poorhouses. With time poorhouses were donated to less frequently, which was connected with the waning of the mediaeval attitude to the poor, as well as with the popularisation of the new forms of religious devotion after the Council of Trent. In contrast, since the first half of the 17th c. more and more bequests were left to religious fraternities and particular chapels and altars. In the years 1551-1700 Lvov burghers bequeathed money to almost 100 religious or charitable institutions, including 6 hospitals, 43 Catholic churches, Orthodox churches and monasteries, 20 fraternities and 30 particular chapels and altars. The largest number of legacies, 85, was left to the Bernardine friars (Observants); among the most popular beneficiaries were also the Dominicans (55 legacies) and the Franciscans (53 legacies). Throughout the period in question many legacies were also left to the Metropolitan Cathedral, the parish church of Our Lady of the Snows, and the St Stanisław and the Holy Spirit hospitals. An analysis of almost a thousand money bequests showed that over 1/3 of them were of small value, equivalent to less than 200 grams of silver. More valuable legacies, equivalent to more than 1 kg of silver, constituted only 19.8% of the total value of money bequests; their number increased in the 17th c. This might have been connected with the policy of the Church, which called for substantial, not only symbolic support for concrete institutions. Table 3, which summarises the legacies left to the most popular churches, monasteries and hospitals, shows that in the period considered those institutions received means equivalent to almost 700 kg of silver. The largest proportion of this value, over 203 and a half kg of silver, went to the Lvov Metropolitan Cathedral; over 50 kg of silver was bequeathed to the Holy Spirit Hospital, and to several monasteries, fraternities, altars and chapels. A comparison of Lvov burgher testaments with data on other major Polish cities (Cracow, Poznań, Lublin) reveals many analogies, which result from a general change of the model of religiousness in Polish society induced by the Council of Trent.
6

FORMS OF CHARITY IN SILESIAN TOWNS IN THE MIDDLE AGES (Formy dobroczynnosci w miastach slaskich w sredniowieczu)

100%
Wólkiewicz E.
Kwartalnik Historii Kultury Materialnej
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2010
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vol. 58
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issue 2
211-230
EN
Christian ethics made charity one of the basic duties of a good Christian. In Silesia both hospital endowments and individual acts of supporting the poor and the sick were initially connected solely with dukes and Church hierarchs. The first mentions of the charitable acts of burghers come from the first half of the 14?th c. This form of devoutness was first adopted by the burgher élite and it spread to wider circles only at the turn of the 15th c., when varied forms of charity were developed. The most common form of charitable support was a legacy for footwear and clothing for the poor. Clothing was distributed in the form of the locally-produced, therefore the cheapest, woollen cloth. Fifteenth-century sources also mention that ready garments were sometimes distributed. Legacies intended to finance food were less common, although some benefactors formulated their wills in a flexible way, recommending the purchase of food instead of footwear and garments at the time of food shortage. The food distributed was mostly rye (or wheat) bread, rarely rolls. There were also legacies specifically intended for the purchase of fish (primarily herrings) or meat, or beer. A common charitable act was to fund the use of baths for the poor. Such charitable baths were usually organized on Mondays, which was connected with the eschatological dimension of charitable foundations (Monday was customarily the day of prayers for the dead, in which the poor had to participate). There are a few examples of scholarship funds, usually directed at persons known to the donors. There is also an early example of a dowry fund for prostitutes. The endowments could have a symbolic aspect. It was quite common to donate to groups of the apostolic number of 12 or 13 people. Food was usually distributed during the major Church holidays (Christmas, Easter, Whit Sunday), so that the poor could celebrate and pray for their benefactors. Care was taken to distribute fasting food during Lent. Some legacies were utilitarian and adapted to seasons - they provided for bread during the period preceding the new harvest and for footwear and clothing in winter. In the general structure of pious legacies charitable donations had a secondary role. Sometimes they were conditional (they were effective only in case of the proper inheritor's death or when a liturgical foundation could not be executed) or they concerned old and worn out things. It is quite clear from the sources that in the late Middle Ages both the Church and the municipal authorities treated charitable funds in an instrumental way.
7

TEOLOGICKO-PASTORAČNÉ DÔVODY VYKONÁVANIA CHARITATÍVNEJ ČINNOSTI U CYPRIÁNA Z KARTÁGA

100%
Lenčiš Š.
Verba Theologica. Teologický časopis
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2023
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vol. 22
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issue 2
82 - 101
EN
The aim of this paper is to present the theological-pastoral thinking of Cyprian of Carthage, especially in the field of charitable work. The focus here is his main work De opere et eleemosynis, as well as other works that touch on the subject at hand (Epistulae, Vita Cypriani, etc.). Heeding his historical context, the aim is to point out Cyprian's attitude, motives, and reasons for the necessity of carrying out acts of mercy – primarily in the form of almsgiving. This study will follow his theological justifications and their subsequent incorporation into pastoral practice with a clear vision of reward in this earthly life, but above all for the acquisition of eternal life. In his main work, Cyprian does not offer speculative theology, but rather writes as a bishop who is immersed in pastoral activity in Carthage, where he perceives very carefully, among other things, also the social aspect in the social and religious situation of the third century.
8
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Pastorální teologie na přelomu devatenáctého a dvacátého století. Diakonické prvky v pastorálce Antonína Skočdopole

75%
Křišťan A.
Studia theologica
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2008
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vol. 10
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issue 3
41-48
EN
The text deals with the history of pastoral theology, within the period on the turn of the 19th and the 20th century. During that time, Antonin Skocdopole, the teacher at the Theological Institute in Ceske Budejovice, had written the textbook of pastoral theology. The text of this article documents the characteristics of that given period, as formulated by other authors mainly on the basis of the German textbooks. The text shows how Antonin Skocdopole's textbook reflected these given characteristics, while at the same time defying some components. The article shows, that Diacony and Charity have not the right place in Skocdopole's textbook. At the same time, we can see in specific areas of diaconal service, how this service preceded the contemporary social work.
9
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Evangelizační potenciály v Charitě. Výzkumné rozhovory se zaměstnanci Diecézní charity Plzeň

75%
Opatrný M.
Studia theologica
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2007
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vol. 9
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issue 2
54-68
EN
This study presents and evaluates research interviews with the employees of the Diocesan Caritas Plzen. The purpose of this research was the introduction and deeper understanding of the task of the employees of Caritas in connection with the mission of evangelization. While evaluating the research, the author reaches the conclusion that the work of Caritas should not be just witness to Christ without words, but that it contains also a potential for broader evangelization.
10

ŽOFIA BOSNIAKOVÁ A JEJ SOCIÁLNE DIELO

75%
Letzová M.
Studia Historica Nitriensia
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2021
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vol. 25
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issue 2
344 - 361
EN
The personality of Baroness Žofia Bosniaková (1609 - 1644), daughter of the Captain of the Fiľakovo and Šurany Castle, Tomáš Bosniak and wife of the later Hungarian palatine František Vešeléni, is most often associated with her social work and charitable activities towards her peasants. Charity was also a manifestation of her piety. As a noblewoman, she realized the need for social assistance to her peasants at a time when its structure and organization were still developing in our territory. She developed her charitable activities especially during her marriage to František Vešeléni, when her home was the Strečno estate, ie manor house in Tepička nad Váhom and Strečno Castle. During this period, she was heavily involved in helping the poor, willing to listen to them and stand up for them. In addition to occasional support, she founded the Poorhouse of Seven Pains and Joys of Virgin Mary which has been operating in Teplička nad Váhom for over 300 years. However, she was not limited to the inhabitants of Strečno estate but she was also involved in the affairs of her peasants at the inherited estates. Her social work has its following, especially in the vicinity of Teplička nad Váhom, to this day. Even with regard to these facts, we can characterize the social work of Žofia Bosniaková as the central benefit of her life.
11

PRESENTATION OF CHARITY IN THE MEDIA AS AN EXAMPLE OF MEDIA RESPONSIBILITY (Wolontariat w mediach jako przyklad odpowiedzialnych mediow)

75%
Wcisel W.
Biuletyn Edukacji Medialnej
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2011
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issue 1
47-58
EN
The article attempts to answer the question whether the presentation of charity and volunteering in the media gives testimony to the media responsibility to develop civic society. Are the media duty-bound to support a society based upon action, especially charity action? Is the presentation of charity in the media inspiring or rather demotivating the audience to take action as volunteers? What is the cooperation between organizations of volunteers and the media? The author postulates that some possible means of promoting charity in the media and raising the journalists' awareness of the media responsibility, especially with reference to civic society, should be taken into consideration. In the context of 2011, which by the decision of the Council of the European Union is the year of the European Year of Volunteering, this article should be regarded as a valuable study and an incentive to discuss the possibilities of the media engagement in promoting charity and volunteering.
12

VOLUNTARY SERVICES AND CHARITY ACTIONS IN CATHOLIC WEEKLY MAGAZINES OF THE LUBLIN ARCHDIOCESE (Wolontariat i akcje charytatywne w tygodnikach katolickich archidiecezji lubelskiej)

75%
Wcisel W.
Biuletyn Edukacji Medialnej
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2010
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issue 1
99-123
EN
The article is an attempt of analysis of the presentation of voluntary services and charity actions phenomena in Catholic weekly magazines from Lublin. The author shows fields of volunteers' activities and charity actions conducting by church and secular organizations which weekly magazines are interested in, through examples of chosen articles published by these magazines. A favorable and kind image emerges from this analysis, serving undoubtedly building up the positive atmosphere around aid action and people becoming involved in them. In the context of 2011year that has been proclaimed the European Year of Voluntary Services by the decision of the Council of the European Union, one should accept this article as the precious study and the incentive to discussion on the possibility of becoming involved of local Catholic press in actions for the promotion of voluntary services and charity actions.
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