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1

JEWISH CONVERTS IN KRAKÓW IN THE LATE SEVENTEENTH AND EARLY EIGHTEENTH CENTURY (Zydowscy konwertyci w Krakowie w 2. pol. XVII w i 1. pol. XVIII wieku)

100%
Kazmierczyk A.
Kwartalnik Historii Żydow
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2011
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issue 1(237)
5-35
EN
The article examines the problem of conversions of Jews to the Roman Catholic faith in Kraków, which were much more frequent than was usually assumed, even though it never assumed massive proportions. In the 17th century, there were only rare instances of baptisms of Jews in the records of Kraków area churches but in the first half of the 18th century, and in particular beginning in the 1720s, the number of desertions from Judaism grew markedly. The growth trend continued until the late 1750s, when it was suddenly reversed. The baptisms of the Jews took place first of all in Kraków's main church, the Church of Our Lady, especially when Jacek Lopacki was the Arch Presbyter, who personally christened nearly 300 people. The growth of the number of converts was not due to the Church's missionary activity, however. No special institutions were ever established that would focus on the converts from Judaism. The Kraków Church just provided some financial support to the new Christians, who tried to integrate with the Christian milieu at a rapid pace. Most of the Kraków neophytes probably deserted the Judaic faith due to poverty, although there were also some representatives of the town's elites among them. In most cases, the reasons for embracing Christianity remain unknown. Throughout that period, the Jews' baptisms were solemn ceremonies, with Polish noblemen predominating among the Godparents, including many representatives of the Wielopolski magnate family. Kraków, being an important centre and especially the see of a diocese and seat of many monasteries, attracted many converts from Malopolska region.
2

ROMAN MODEL OF THE CHURCH UNION WITH THE ORTHODOXY AND ITS ARCHITECT JOHANNES SACRANUS FROM AUSCHWITZ/OSWIECIM (1443-1527) (Das roemische Modell einer Kirchenunion mit der Orthodoxie und sein Architekt, Johannes Sacranus von Auschwitz/Oswiecim (1443-

100%
Wuensch T.
Roczniki Historyczne
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2008
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vol. 74
83-112
EN
When political relations between the Polish-Lithuanian state and the Duchy of Muscovy were in a diplomatic stalemate, the Cracow theologian Jan Sacranus of Oswiecim (1443-1527) created conceptual foundations for a model of the union between the Roman Catholic Church and the Orthodox Church. His treatise 'Elucidarius errorum ritus Ruthenici', written in 1500 and later published in print in Cracow and Cologne, is a unique document of religious polemic in the whole long-lasting controversy. He attempted to prove with historical and philosophical arguments that there is only one path for the Orthodox Church - that of uniting with the Roman Catholic Church. There was no place left for any unite form of church. Thus Sacranus paved the way for the Catholic side to communicate with the Orthodox side (and later the Unite one) which proved to be not only attractive in the intellectual sense, but also became a kind of leitmotif of the policy of both the Papacy and the Polish-Lithuanian state towards the Orthodox Church and the Florentine union. The main theses of Sacranus' treatise were later incorporated into both the Jesuit and the Calvinist strategies of attracting the Orthodox states of Europe and were applied in new political situations.
3

POZNÁMKY K TYPOLÓGII SAKRÁLNEJ HUDBY (OD PIESNÍ ĽUDU K FIGURÁLNEJ HUDBE)

88%
Múdra D.
Musicologica Slovaca
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2020
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vol. 11 (37)
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issue 1
5 – 33
EN
In researching the culture of sacred music (of the Roman Catholic Church, the major denomination) during the period of classicism on the territory of present-day Slovakia, we have reached a new stage of knowledge, enabling us by novel means to reassess the received image of how that culture was nurtured in our land. The new findings concern places where the musical art was cultivated (which can now be connected in the form of a musical network), musicians and musical families, the instrumentarium (organs and other instruments), and the repertoire. The creation of a musical network has been made possible by an exceptionally rich new factography with a powerful argumentative force, and also by a new typology based on criteria of a supremely musical nature (and secondarily, of a universal cultural nature). The decisive criterion was the character and level of performance practice, as applied in the given period.
4

THE ECCLESIOLOGY OF UNITY. THE ROMAN CATHOLIC PERSPECTIVE (Eklezjologia jednosci - perspektywa rzymskokatolicka)

88%
Czaja A.
Roczniki Teologii Ekumenicznej (Annals of Ecumenical Theology)
|
2010
|
issue 2(57)
5-20
EN
The Roman Catholic thought on the unity of the Church has been basically developed in the scope of the ecclesiology of communion. Since the middle of eighties of 20th century the Roman Catholic Church started to define unity as the 'communion-unity'. The article in a concise way presents five important issues relating to the Roman Catholic ecclesiology of unity. The Author starts his investigations taking into account the 'communion-unity' phenomenon. He underlines that this kind of unity of the Church implies various participations in the same common essence, namely in one God, in one Mediator Jesus Christ, in one Spirit, in one common faith, in one Baptism and in one Eucharist. The 'communion-unity' of the Church is a God's gift and the fruit of God's initiative, fulfilled in the Paschal Mystery. There are two levels of the ecclesial 'communion-unity': the universal communion of the faithful and the communion of Christian Churches. The second part of the article describes the fraternal fellowship (communion) of the faithful. The Roman Catholic ecclesiology of unity distinguishes two kinds of membership of Christians in the universal communion of the faithful: the full belonging of all Roman Catholics and the partial belonging of non Catholics. The unity of the fellowship of Christian Churches is depicted in the third part of the article. Since the apostolic period there existed fellowships (communions) which were the local Churches. In each of them there is the whole Church, because in each of them the universal Church of Jesus Christ - one, holy, catholic and apostolic, has been manifested. The Church on the Earth has not only been the Body of many members in unity with the Head, but the Body of the Churches (corpus Ecclesiarum), the communion of the Churches (communio Ecclesiarum) as well. There exists a certain - although not perfect - implementation of the 'communion-unity' between the Roman Catholic Church and the other Churches and ecclesial fellowships (communions). The care about the full unity of Christians, as the imperative of Christian conscience enlighten by faith and led by love, is stressed in the fourth part of the article. In order to restore the full communion of disciples of Christ it is necessary to restore the visible bonds, such as: faith, sacraments and supervision. The visible communion of the Church should be the reconcilled diversity, which does not contradict the unity; it should be the permanent unity in diversity. The Author in the concluding part of the article attempts to explain how to interpret the notion subsistit adopted by The Second Vatican Ecumenical Council. Describing the mystery of duration of the Catholic unity, the investigator clarifies that from the Roman Catholic point of view the conviction that the Church of Christ subsistit in her fullness in the Roman Catholic Church does not exclude the recognition of ecclesial existence and qualities of other Christian Churches and Fellowships. Above all one has to remember that the conciliar notion subsistit should be connected with an idea of the pre-existence of the Church in God's intention.
5
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PRÁVNĚ PASTORAČNÍ ASPEKTY POHŘBÍVÁNÍ

88%
Kotrlý T.
Studia theologica
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2011
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vol. 13
|
issue 1
121-154
EN
The objective of this paper consists of an organic comparison of close relationships mutually linking Canon and Liturgical laws, ecclesiastical funeral rites and popular piety. It serves to remind one of the principles guiding these relationships, and in offering an assessment of their implementation in the Czech Roman Catholic Church under its specific tradition. The author describes in historical sequence the major trends in burying practices inside a church, in the cemetery and in the crematorium under Church and civic regulations. The author has also drawn from particular norms which have been laid down at the Bishops’ conference, the individual Bishop for his diocese or even for a single parish. The practise of a funeral without a ceremony has been analysed with the example of a Roman Catholic parish in Úhonice near Prague in Central Bohemia. Along with the Church cemetery, the Canonical form of a funeral is intended to maintain the “good memory” of the deceased, which bears both a ceremonial as well as soteriological significance in the Catholic commemoration.
6
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STRATEGIES OF THE CONSTRUCTING OF CREDIBILITY OF THE ROMAN CATHOLIC CHURCH IN POLAND IN THE FACE OF CULTURAL-POLITICAL TRANSFORMATION AFTER 1989 YEAR (Strategie budowania wiarygodnosci Kosciola Rzymskokatolickiego w Polsce w obliczu transformacji kul

88%
Leszczynska K.
Studia Humanistyczne AGH
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2010
|
vol. 8
103-115
EN
The aim of my article is to answer to the question about methods of maintaining of credibility of the Roman Catholic church in Poland (understood as an institution). My presentation will be based on the research which included analysis of content of the official and unofficial documents of Roman Catholic Church in Poland (between 2000-2008) concerning the social problems related to the political and economic modernisation in the context of European integration process, especially discussion about European Constitution. In my article I will concentrate on presentation one of the strategy, that is: dichotomisation of the reality on the clearly distinguished 'we' and 'they'. Peter Berger stressed that in this strategy religious institution perceived new, pluralistic world in the cathegories of the threat religious order.
7
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T. G. MASARYK A TZV. POKUS O KULTURNÍ BOJ V ČESKOSLOVENSKU V LETECH 1918–1920/1921

75%
Žák P.
Studia theologica
|
2011
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vol. 13
|
issue 4
42–65
EN
The goal of this paper is to describe the role of Tomáš G. Masaryk in the so-called Cultural Struggle Attempt in Czechoslovakia shortly after World War I. Masaryk is well known for his anti-catholic opinions and beliefs as well as for his struggles with the Roman Catholic Church during the era of the Austrian Monarchy. The paper suggests that Masaryk did not pursue his personal anti-catholic ideas in his policy toward the church when he became president. Instead, he enacted policies which were advantageous and protective for the Catholic Church. The role of Masaryk is presented on the issues of the crisis in the Catholic Church and the creation of the secessionist Czechoslovak church, the anti-catholic movement and the separation of church and state. Despite this positive shift in Masaryk’s views, it is necessary to mention that Masaryk’s ideas were used on a large scale in the campaign against the Catholic Church at the beginning of the Czechoslovak Republic.
8
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T. G. Masaryk a politický katolicismus v období první ČSR (1918-1935)

63%
Žák P.
Moderní dějiny: sborník k dějinám 19. a 20. století (Modern History: Studies into 19th and 20th century history)
|
2012
|
vol. 20
|
issue 1
97-130
EN
Masaryk’s attitude to political Catholicism was slowly developing from 1918 to 1935. The Catholic political groups were mostly Czech (Czechoslovak People’s Party, CSL), Slovak (Hlinka’s Slovak People’s Party, HSLS), and German (German Christian Social People’s Party, DCV). Prior to 1918, Masaryk’s views of the Catholic political parties were rather negative, as he considered political Catholicism an inadmissible interference of the ecclesiastic world in the political arena. After the creation of Czechoslovakia in 1918 and during the 1920s, Masaryk’s negative attitude to those parties remained unchanged. In the 1930s, however, he modified a little his attitude to the Catholic Church and to political Catholicism. A great success was the Catholic Congress held in 1935 and openly supported by Masaryk. His attitude in the period of time under consideration was far from being homogeneous; it depended on the particular party or person, and showed also alterations in time. Apparent discontinuity can be seen in the views before and after 1918. Masaryk’s relation to particular representatives of the Catholic political camp can be also used to demonstrate his ability to balance the radical streams within the particular groups. However, Masaryk was personally far from considering the question of Catholic belief to be closed or finally resolved
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