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Zápasy o charakter velehradských poutí

100%
Halas F. X.
Studia theologica
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2015
|
vol. 2
221-239
EN
The article discusses the changing nature of pilgrimages to Velehrad in Moravia during the period from the second half of the 19th century up until the present day. The transformations can be characterized by contradictions: provincial – national, unionist – ecumenical, under the yoke of totalitarianism – free.
2

Bringing Impossible Places to the Public: Three Ideas for Rupestrian Churches in Goreme, Kapadokya Utilizing a Digital Survey, 3D Printing, and Augmented Reality

88%
Verdiani G.
Open Archaeology
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2014
|
vol. 1
|
issue 1
EN
The churches of St. Eustache, the Meryemana and St. Daniel are located in the Göreme area in Kapadokya, Turkey. Each of the three structures is composed of a main church with a refuge system. Nowadays these churches have limited access: they cannot be visited by a common tourist. Thus, they are a meaningful sample of rupestrian architecture, containing important mural paintings and suggestive spaces. Using digital survey techniques, 3D modelling and 3D printing to produce physical copies from the originals, this research project tries to find articulate and well working solutions to bring these architectural structures to the public.
3

Religinių objektų Lietuvoje geografinių vietų analizė

75%
Liutikas D.
Geografijos Metraštis
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2014
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vol. 47
103-117
EN
Religions and their impact to the environment is inseparable part of human geography. Various religious objects are the most noticeable in the landscape. In Christianity the common element of cultural landscape are Churches, monasteries, cemeteries, various religious monuments, chapels, roadside crosses and crucifixes. The most common researches for religious geographers are to uncover the development and dislocation of these objects, as well as forms, meanings, and symbols. The article discusses the main religious objects and their geographic places in Lithuania. Landscape reshapes constantly by the impact of natural or cultural processes. Various constructions often reflect values and identity of the communities or the individuals. The article presents such elements of religious landscape as Churches, monasteries, Calvaries, grottos of Lourdes, roadside crosses and crucifixes. The maps of the dislocation places of Lithuanian monasteries, Calvaries and grottos of Lourdes are introduced. References 26. Figs 2, Tables 3. In Lithuanian, summary in English.
4
Content available remote

Mnohost v jednotě lidské a ekleziální osoby: Podněty teorie dialogického self pro rozjímání o církvi

63%
Hanke Jarošová S.
Studia theologica
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2018
|
vol. 3
75-98
EN
Over the course of history distinct ecclesial communities emerged within Christianity emphasizing different values and varied aspects of the one faith. They meet for conversations and mutually recognize one another as separate corporative entities with their own identities and responsibilities. Their members also constitute a single temple inhabited by one Spirit, incorporated by baptism into one Lord and with one God at work in them, so that they are in some sense one community with a single identity. A theologian may obtain new insight into this mystery through the Dialogical Self Theory, which construes the human self as constituted by a multitude of I-positions with different, often contradictory, narrative voices, each telling its own story. It allows for a positive interpretation of the organizational division of the one Catholic Church as a process of articulating the ecclesial I-positions. This enables the Church to lead an internal dialogue in which it can be transformed and discover the fullness of the meanings entrusted to it. The paper presents DST intended to describe human individuals and its possible application to ecclesial reality.
5

„Na drugim planie”. Nierzymskokatolickie Kościoły i związki wyznaniowe na obrzeżach głównego nurtu polityki wyznaniowej PRL.

51%
Michalak R.
Studia Zachodnie
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2014
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vol. 16
153-176
PL
Intencją i strategicznym celem władz partyjno-państwowych w Polsce Ludowej była likwidacja wszystkich organizacji religijnych (z Kościołem Rzymskokatolickim na czele) i całkowity zanik życia religijnego. W praktyce polityka likwidacyjna oznaczała konsekwentnie represyjne działania wobec dwóch związków wyznaniowych w latach 1945-1989 (Kościół Greckokatolicki i Świadkowie Jehowy) i wobec czterech innych w latach 1945-1956 (Kościół Metodystyczny, Zjednoczony Kościół Ewangeliczny, Unia Zborów Adwentystów Dnia Siódmego, Kościół Polskokatolicki). Polityką reglamentacyjną przez cały okres Polski Ludowej objęta była większość związków wyznaniowych. Po 1956 roku dołączyły do tego grona cztery uprzednio przeznaczone do likwidacji. Głównym środkiem wiodącym do osiągnięcia celów polityki wyznaniowej była obsada kierowniczych stanowisk we wszystkich wspólnotach, a podstawowym przeznaczeniem organizacji religijnych stało się ich propagandowe zaangażowanie o charakterze propaństwowym i antyrzymskokatolickim. Niektórymi wspólnotami władze interesowały się w mniejszym stopniu. O klasyfikacji „drugiego planu” decydowały kryteria ilościowe („mała liczba wyznawców”), a przede wszystkim jakościowe („brak zagrożeń dla interesów państwa”). I choć w odniesieniu do tych grup nie prowadzono większych spraw koncepcyjno-programowych, ani też zakrojonych na dużą skalę działań operacyjnych, to pozostawały one pod kontrolą władz, a ich przywódcy objęci byli planową i praktyczną inwigilacją. Był to najbardziej wymowny dowód na utrwalanie systemu opartego na dogłębnym nadzorze politycznym nad związkami wyznaniowymi i całością życia religijnego. Z punktu widzenia władz, korzyść jaką przynosiła egzystencja tych wspólnot (dostrzeżona po 1956 roku), wyrażała się w możliwościach propagandowych na forum międzynarodowym. Mozaika religijna miała być argumentem na poszanowanie zasad pluralizmu religijnego i swobód wyznaniowych w PRL. Artykuł omawia problematykę dotyczącą mniejszości religijnych w Polsce, które w latach 1945-1989 znalazły się na obrzeżach głównego nurtu polityki wyznaniowej państwa, tj.: muzułmanów, starokatolików, staroobrzędowców, pietystów, irenistów, zielonoświątkowców (poza strukturą Zjednoczonego Kościoła Ewangelicznego), mormonów, buddystów, hinduistów, synkretystów oraz wspólnot funkcjonujących poza oficjalną ewidencją władz.
EN
The intention and strategic aim of the party and national authorities in the People's Republic of Poland was to eradicate all religious organizations (with the Roman Catholic church as their main target) and the complete cessation of religious life. In practice, the eradication policy meant regular, repressive action against the two religious associations in the years 1945-1989 (the Greek Orthodox Church and Jehovah's Witnesses) and four other in the years 1945-1956 (the Methodist Church, the United Evangelical Church, the Union of Churches of Seventh-day Adventists, the Polish-Catholic Church). Regulatory measures were imposed on the majority of religious associations in the whole period of the People's Republic of Poland. After1956 the group was extended to include the four churches previously appointed for eradication. The main aim was to be achieved by staffing the top hierarchical positions within the religious communities and ensuring that the main aim of the religious organizations be to engage in pro-country and anti-Roman Catholic propaganda. The authorities were to a lesser degree interested in some other associations. The classification into the "background" was based on quantitative ("a small number of followers"), but primarily on qualitative principles ("non-threatening to the country's policy"). While the groups were not involved in major conceptual-programme activities, nor large-scale operations, they remained under regular and practical invigilation. It was the most outspoken attestation to the strengthening of the system based on in-depth political supervision over religious associations and the whole of religious life. From the perspective of the authorities, the advantage resulting from the existence of the associations (noticed only after 1956), offered some propaganda opportunities at the international level. The religious mosaic was to become an argument for respecting the principles of religious pluralism and religious liberties in the PRP. This article is concerned with the issues pertaining to the religious minorities in Poland which in the years 1945-1989 found themselves on the outskirts of the mainstream of the country's religious policy, i.e. Muslims, Old Believers, Pietists, Irenicists, Pentecostals (those outside the structures of the United Evangelical Church), Mormons, Buddhists, Hinduists, Syncretists and communities operating outside the official registration of the authorities.
6

Kościoły i inne organizacje światopoglądowe o nowej polskiej konstytucji. Wybór materiałów źródłowych z lat 1988–1997, red. Paweł Borecki, Czesław Janik , Dom Wydawniczy „ELIPSA”, Warszawa 2012, ss. 445

51%
Strzała M.
Krakowskie Studia z Historii Państwa i Prawa
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2013
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vol. 6
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issue 2
179–182
EN
In 2012 Paweł Borecki and Czesław Janik published book titled (in English translation): “Churches and other philosophical organizations about new Polish constitution. Selection of documents from 1988 – 1997”. This review concerns formal, methodological aspects of above mentioned work, its contents and importance for development of scientific research in the field of opinions of Churches and other philosophical organizations on new Polish constitution and their impact on its final text. In the reviewer’s opinion discussed book made a significant contribution to this research and it is of good editorial quality.
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