Scientific interests Professor Pankowicza centered around several parallel research areas located within the historical sciences and cultural studies. Areas of his research in terms of chronological-rem included world history and Polish nineteenth-twentieth century, social and cultural aspects of self- social in history from antiquity to modern times, history of Christianity with particular emphasis on cultural aspects, history and theory of cultural studies research and implantation of the research in this area methodologies of other humanities.
The study is a reaction against the subjectivism of modern ethical thinking. The author presents the ethical position of C. S. Lewis in comparison with the ITC document (2008) and reveals interesting connections between both concepts. The Natural Law is not merely a subjective matter. C. S. Lewis speaks about deep connections between the concept of the Natural Law and the Christian image of God.
The Donatist schism marked the entire of the 4th century of Christianity in North Africa. The Roman authoritarian methods did not help in suppressing this schism, on the contrary, they aided the church of the martyrs in the faith in its own infallibility. But Donatim was not just a spiritual movement. The violent bands of the circumcelliones carried out attacks on the Catholic Church and its representatives as a church of betrayal, along with protests against Rome and its empire, with which they identified it. After the arrival of st. Augustine as a bishop in Hippo, the Catholic Church slowly grows up and tries to begin dialogue with Donatists. The point of the effort is the Conference in Carthage 411. However, Augustine offered a path of reconciliation in his theology. He found the Donatists mistakes that led them away from true humility and reconciliation in the community of Catholica.
This paper opens up the question of corporeality and materiality in Christian religion. In the introduction I present the basic relation of Christianity to the Hellenic culture, where the first concepts of theological thinking and spiritual dictionaries were born. Waves of dualistic spiritual tendencies have often been rising since the first centuries, always corrected by the searching for a balanced perception of the relationship between spiritual and corporal. The remaining sections of the article offer a rehabilitation of materiality and corporality, a striving that has been occurring permanently in the history of the entire theological tradition. Small subtemes are a reference to and support for the "body", viewed not as a prison, but as a place where the spirit expresses itself.
Following the historical tradition of spiritual searching which is deeply rooted in Russian literature, the article elaborates on the presence of religious experience in Russian prose of the 21st century. It also shows the ambivalent perception of religious phenomena by modern literary theory and criticism. The apparent return of Russian literature to its Christian tradition manifested in the number of writings with explicitly religious motives shows, when analysed thoroughly, a rather les developed treatment of spiritual searching and the thematization of the individual religious experience. The search for God and faith typical for Russian literature was replaced by presenting God at the turn of the 21st century. The confessional nature of Russian literature, penetrating deeply into the depths of the human soul, is disappearing from prose writings and simultaneously one can observe the tendency to preaching and moralization. The article based on the analysis of works that were written in the last decade and that received a strong response from both literary critics and readers. They seek to understand whether the Christian themes are only a fashionable cultural and social trend or a development of the spiritual tradition of Russian literature.
This paper deals with S. Kierkegaard as a political thinker from a viewpoint of consistency of his literary corpus. In the first section it analyses the main aspects of the contemporary interest in Kierkegaard’s political philosophy and suggests that such interest might result in inappropriate expectations and interpretations. The second section deals with Kierkegaard’s authorship and offers a short overview of the works directly proving Kierkegaard’s continuous interest in politics. The third and fourth sections examine Kierkegaard’s criticism of politics and his main argument claiming that the plurality of qualitatively different spheres is being dissolved in the melting pot of politics. Kierkegaard’s rebuff of politics is to be read as a defence of the single individual and of the absolute relation to the absolute. Lastly, in the fifth section, the paper provides an interpretation of several controversial journal entries by Kierkegaard where he maintains that Christian existence is to be indifferent to the political and should not get involved in attempts at changing the world. Against some interprets who tried to mitigate the severity of such utterances, we argue that Kierkegaard understood Christianity as necessarily presupposing hardship and obstacles, whereas the over-amplified facility and ease of life leads to spiritlessness. This, as the paper suggests, is the reason why Kierkegaard refused to present positive political solutions to the socio-political problems of his time.
In this article I discuss the contribution to Christian thought by one of the most original Catholic theologians of the secondhalf of the 20th century, the late Johann Baptist Metz. I am seeking to highlight four main axes that are widely present in Metz`s thought. My aim is also to show how these axes are still present in modern Christian theology. To achieve these objectives, I briefly discuss a) Metz`s christology as it bears on b) his debate of human historicity. I further discuss c) Metz`s call for a ‘radicality’ of Christianity. All these dimensions of his thought are relevant for a heuristic d) rethinking of the issue of hope and its challenges for future Christian mission in and for the world.
The paper focuses on the bishop´s position in his Christian community and his position within the Roman Empire, especially after Constantine's turn. The function of the bishop, his position and his powers gradually changed in the Late Antiquity, which was also reflected in the imperial legislation. To some extent, the bishops represented state authorities, especially the judicial ones, and took care of the poor and the needy. As the economic power of the Christian communities increased, the bishops became important members of the local honorability. Nevertheless, their main role remained the pastoral care and administration of the Christian community.
This article looks at the differences in the religiosity of men and women. First, it outlines the main sociological theories that explain these differences. Afterwards, it examines the differences in the religiosity of Czech men and women in the ISSP 2008 and the DIN 2006 surveys. The analyses show that Czech women are more religious than Czech men in every measure of religiosity, but do not indicate that these differences can be explained by economic activity or social deprivation measured as a subjective assessment of social status. Some of the differences can, however, be ascribed to differences in religious socialisation in childhood.
The dialogue between Christianity and Buddhism became the prompt of the 20th Century. Christians in the dialogue with Buddhists remind themselves of the wealth of ways of meditations in their own tradition, while looking at the Buddhist ascetical practice. Buddhists in spiritual meeting with Christians inspire themselves to horizontal love to the fellow, which arises from the vertical contact with the love of God. The meeting with the Christian's love encourages the interest in the affairs of this world, as is evidenced by today's activities of Buddhists in the fight for human rights. Christians and Buddhists together turn to the world to advocate the human rights, the justice and the peace of the world - to near the reality of Kingdom of God.
This article is concerned with texts by Ivan Slavik which are similar in style to the writing of Richard Weiner, particularly his verse 'Mezopotámie' (Mesopotamia) and the two collections of short stories 'Lazebnik' (The barber-surgeon) and 'Hra doopravdy' (A real game). Typical of the works of Slavik, who was an enthusiastic interpreter of Weiner's works, is the attempt to attribute to Weiner's work theological meaning or at least a religious dimension, which is then reflected in Slavik's own verse. The article initially focuses on the intertextual links between Weiner's Mezopotámie and Slavik's first collection'Snimáni z krize' (Descent from the Cross, 1945). It discusses the similarity between the character Frantisek in Mezopotámie and the main character of several of Slavik's poems, which can be understood as a new interpretation or even literary treatment of Weiner's hero. It also considers the linguistic side of the two works, but finds striking differences between the experimental nature of Weiner's poetic expression and thoroughly stripped-down vocabulary of Slavik writing. The article also discusses the suggestive imagery of some of Slavik's verse, which is in some ways reminiscent of the style of Weiner's collection 'Mnoho noci' (Many a night). The article argues that the poems Slavik dedicated to Weiner, the ones in his first collection as well as those in the excellent collection from the 1960s - 'Já A. J.: Druhý dil deniku Arnosta Jence' (I, A. J.: The diary of Arnost Jenc, Pt 2) - are important for an original interpretation of Weiner's works. The second part of the article discusses allusions in Weiner's fiction which frequently appear in Slavik's verse and fiction in the collection 'Osten' (Thorn, 1968). Great emphasis is placed on their temporal and contextual reinterpretation in Communist 'timelessness', of which numerous examples are provided. The article concludes that a number of elements that Slavik adopted from Weiner and transposed into his own writing have strikingly added to approaches to interpreting the works of both authors.
The article attempts to show the relationship between the 'visible' surface of the world and the Divine according to Cyprian-Kamil Norwid's interpretation of Christian belief. This relationship is represented against the background of imperial Rome in the second century AD. When one looks at the colourful bustle of the Pagan capital from a Christian point of view, it becomes clear that its bright surface contains an added dimension that reveals itself in the dark (nightscapes) and depth (the catacombs). Thanks to this insight we understand that being is sacred in itself - the Divine is apparent 'here and now' on the pavement of Rome. We (the author and the reader) discover (establish) certain tangible and bodily 'configurations': the 'rock'-motive, 'three' Christians who are persecuted for their refusal to participate in a 'feast of the Emperor', the young anonymous hero who unconsciously becomes a martyr for his belief in an essential humanity of the Divine (and vice-versa - the idea of God-man). Reality appears to us as the realm in which the holy and the profane, immanence and transcendence, time and eternity are intertwined. However, it should not be overlooked that 'Quidam' is a highly ironical poem. From an existential point of view, the author identifies himself with the anonymous 'Son of Alexander' ('Quidam', 'Everyman'), whose title character, in his quest for ultimate truth, arrives at acting like a Christian without being aware of his 'imitating Christ'. His 'sacrificial' identity with the example of God-man is suggested by the 'second' Quidam, the 'Gardener', to whom the truth of Christianity had been previously revealed. The gardener is the 'ideological' mouth-piece of the author - he lacks a psychological 'depth'. The tension between the existential authenticity of a man in search of a not-yet consciously achievable fulfilment (the sacrificial death of Alexander's son is, as a matter of fact, a form of fulfilment) and the truth as a result of simply accepting the dogma constitutes the essential features of the world of Norwid's poetry - its meaning is not self-evident, but must be brought into the open by intellectual effort. God's revelation is put into perspective by individual man.
In the 20th century many artists have created both artworks for religious purposes and commissioned by the church as well as works depicting Christian motifs or influenced by them but not directly intended for display in sacred premises. Classical examples reveal the significance of this subject and motifs in modernists' works; a growing interest in this field is evident since the 1980s. From the viewpoint of means and messages these artworks are of the widest possible scope - from decorative compositions to openly shocking works that have created wide-range scandals and made to discuss the current value judgements. Interpretations of Christian motifs, including those considered heretic and blasphemous by the church authorities, have been most influential in culture products like visual arts, literature, theatre, cinema, music; they are used many times as allegorical references to stress topical themes or problematic issues and values. Such works that have earned excellent reputation or are highly popular and recognised in the cultural context, have often been criticised by the church and traditionally oriented Christians mainly because of violating Christian canons and important principles of Christian iconography or way of expression. In Latvia the most interesting reflections on Christianity in contemporary art are related to the sacred space where the basic tenets of Christian canon and message are respected, transgressing the accepted boundaries of expression and creativity. The most widely known precedents are Sarmite Malina's and Kristaps Kalns' video installation 'Altarpiece' at St. Mary Magdalene's Catholic Church in Riga in Easter 2006, and Helena Heinrihsone's altarpiece for the Kolka Lutheran Church painted in 1993. Assuming that tradition has a special authority in sacred art, Catholic Church strongly holds to the idea that a Christian artist's point of reference could not be contemporary culture. Compared to the traditional attitude of the Catholic Church, Protestant sacred art is more intellectualised and visually abstracted. The issue of 'images' is also the most complex issue not just in the crossing of art and church but also inside the church, being the cause of disagreements and diverging opinions of different confessions.
In contemporary societies religion has still a great influence on the culture and the way of organizing social life. Consequently family, its structure, norms, functions and roles are determined by the religion and its values. The paper presents the role of marriage in the Christian and Islamic societies. Whereas for Christians the celibate plays a key role as it is seen as the most desirable way of life, Islam religion does not recommend the state of womanlessness. However, the status of women in both Christian and Muslim families is shaped by patriarchal attitudes rooted in the social values. The authoress discusses pre-marital institution, e. g. an institution of 'mahr' - a gift of money or valuables given by the bride's family to that of the groom to permit their marriage which serves aftewards as a private savings of the wife in the case of divorce. Furthermore, she compares ways of upbringing of children and attitudes to divorce in both religions. Finally, she considers both religions similar in their concept of family due to their common judaic origin. (http://www.genderonline.cz/view.php?cisloclanku=2005120101)
This article deals with how university pastoral communication can be realized. University pastoral as compassion means to put the people in the center. Years ago, the world-famous professor of fundamental theology, Johannes Baptist Metz, the founder of political theology, made a statement in the feature page supplement of the Süddeutsche Zeitung with the article „With the authority of the suffering - compassion - proposal for a world program of Christianity“. More compassion is needed in our times, he demanded. Compassion says that the difficult situation of another person does not leave me indifferent, but rather challenges me to act. In her groundbreaking first work, “Know the Ways”, Hildegard von Bingen (1098-1179), describes in what unbelievable creation man finds him. Even more, how God is on the way to people and man experiences himself as a human being while on the way to God. This may be further thought of as an assignment that people are on the way to people. In terms of its approach, pastoral care can be communicative, mystagogical, person-centered, charitable-diaconal, systemic, intercultural-interreligious. Any decision for a corresponding concept means a decision for profiling. University pastoral of compassion means that practical theological action with vivacity – Viriditas - as a program and the turn of mercy determine the everyday university pastoral action.
The Slavic literature has preserved a specific moment from the officialization of the memories of the icon-worshipers in the Byzantine literature. Due to the fact that they reflect an older, pre-Metaphrasic composition of the emerging Byzantine Chetimine literature, they offer earlier and close to the Iconoclastic era texts that have disappeared almost completely in Byzantine literature, in which the Metaphrastic edition has dominated since the tenth century. These Slavic translations give a more reliable idea of the events that took place, offer in a more authentic and non-heroic and mythologized form the way of life of real historical figures.
The paper first depictures the hell according to the traditional doctrines of churches as a place of eternal reprobation. Then it points out that many contemporary Christian believers question the doctrine of eternal tortures to be in accordance with the unconditioned divine love, proclaimed by Jesus of the Gospels. The author's question is: What was the role the ideas of the hell, included also into the New Testament (mainly under the influence of Enoch) played for Jesus himself? His answer is as follows: The Christians have no reason to take the ideas of the hell, widespread in Jesus' time, as a Revelation, even not if Jesus himself would have shared them. They were nothing more than the ideas resulting from the prevailing picture of the ancient world. Jesus did not teach the doctrine of the hell, he instead showed the people the true way of life. According to the author we should accept the Nietzschean critique of Christianity. This critique might lead us to the rediscovery of God as a totality of our possibilities.
The unique round silver pendant with the motif of either an angel or an orant or a saint most probably comes from the polycultural settlement in the cadastre of Tatce, Kolín distr., in the fertile Elbe River region in central Bohemia. It was found in 2012. The pendant can be unequivocally interpreted as a Christian protective amulet. The finding broadens the range of items connected to the earliest Christianity in Bohemia during the 2nd half of 9th – 11th c.
The paper explores Kierkegaardʼs involvement in politics. The Danish thinker offers a very peculiar and sophisticated path to Christianity for individuals. For him, ethical and religious, especially Christian strivings of an individual, is of utmost importance. Politics, on the other hand, should remain a limited domain of finite problems and practical solutions. Kierkegaard finally suggested radical institutional changes against mésalliance of the state and the church that should have opened the way for a free choice of Christian faith as a commitment. The overall spectrum of Kierkegaardʼs suggestions and virtues does not shape a coherent policy agenda, nevertheless the author offers beneficial incentives to politicians and politics. Kierkegaard's original thinking, his artistic, intellectual, and spiritual legacy, despite its shortcomings, radiates a powerful appeal and shows rather an indirect political impact.
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