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1
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Growth and Well-Being, Economic and Human

100%
Stikkers K. W.
Eidos. A Journal for Philosophy of Culture
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2017
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vol. 1
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issue 2
54–67
EN
Growth and Well-Being, Economic and Human
2
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The Gumelnița culture settlements in the Prut-Dniester Rivers area, in light of old and new research from Taraclia I (Republic of Moldova)

86%
Mistreanu E., Przybyła M. M.
Analecta Archaeologica Ressoviensia
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2019
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vol. 14
17–39
EN
The discovery of the first Gumelniţa Culture settlements in the region between the Prut and the Dniester Rivers dates back to the 1960s and 1970s. Currently, thirty three settlements of this culture are known in the territory of Ukraine and Moldova. One of them, representing the Stoicani-Aldeni of Gumelniţa Culture variant, is located in Taraclia (Taraclia district, Republicof Moldova). It has been excavated since 1979. In the spring of 2018, magnetic research was carried out on the site. They revealed the presence of a fortification system surrounding an area of approximately 1.7 hectares. It consisted of two parallel ditches forming a quadrangular arrangement. Similar fortifications have been discovered on sites belonging to the Gumelniţa-Kodjadermen-Karanovo VI cultural complex, located in the South-Eastern European region
3
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Znaczenie klauzury w życiu duchowym mniszek. Nauczanie św. Cezarego z Arles

72%
Wygralak P.
Vox Patrum
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2016
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vol. 65
717-726
EN
The paper presents the teaching of St. Caesarius of Arles on the subject of the cloister in the life of a nun. It was based on The Letter to Nuns and Rule for Virgins. Caesarian indications are redolent with severity. Under no circumstances were nuns allowed to leave the monastery. They were also very limited in their contacts with the guests, especially with men. All of this was to protect them against the danger coming from such meetings, among which above all the bishop of Arles mentions the temptations against the virtue of chastity. At the same time the monastery is presented as a place safe for the development of all virtues. It is here that every nun finds everything that leads her to the unity with Jesus Christ. That is why her heart should be filled with joy and gratitude towards God.
4
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Obowiązki zakonników wobec instytutu

72%
Wróbel P.
Kościół i Prawo
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2018
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issue 7 (20) nr 1
109-125
PL
Osoby, które podejmują decyzję o życiu radami ewangelicznymi w instytucie zakonnym muszą mieć świadomość zarówno praw, jak i obowiązków, które przyjmują w związku z tym na siebie. W artykule podjęto tematykę obowiązków zakonników wobec instytutu, do którego należą. Dlatego też zostały przeanalizowane takie szczegółowe kwestie, jak: zamieszkanie w domu zakonnym, zachowanie klauzury, zarządzanie dobrami materialnymi, noszenie stroju zakonnego oraz zakaz podejmowania zajęć i obowiązków poza własnym instytutem bez zgody przełożonego. Przeprowadzona analiza poza charakterystyką poszczególnych obowiązków, ukazuje zmiany, jakie zostały wprowadzone przez ustawodawcę w Kodeksie Prawa Kanonicznego z 1983 r.
EN
People who make decisions about the life of evangelical counsels in a religious institute have to be aware of both the rights and the obligations they accept to fulfil. The article applies the issue of the religious duties to the institute to which they belong. Therefore the article discusses specific issues as: living in a religious house, keeping the enclosure, managing material goods, wearing a religious outfit and not taking classes and duties outside of the institute without the agreement of the superior. The analysis of canon law regulations carried out, besides the discussion of individual duties shows the changes introduced by the legislator in the 1983 Code of Canon Law.
5
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Nazwy zakonów i zgromadzeń zakonnych żeńskich

58%
Breza E.
Slavia Occidentalis
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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.
6
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Nazwy zakonów i zgromadzeń zakonnych męskich

58%
Breza E.
Slavia Occidentalis
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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
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