Search results

1

The sanctuary as a means of organizing urban space: a case study of selected sanctuaries in Poland

100%

Sołjan I.

Turyzm

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2011

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vol. 21

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issue 1-2

49-57

EN

This paper attempts to show that a sanctuary can alter urban space. A sanctuary is a very special place because of its religious nature and attracts both pilgrims and tourists. The spatial structure of a sanctuary is determined largely by changes in the volume and nature of pilgrim ‘traffic’. Modern pilgrimage centres are becoming more open to visitors who wish to take part in the life of a sanctuary, even if this involves non-religious activities. The sanctuary's religious offering is supplemented with typical tourism attractions. The establishment of a sanctuary affects the development and spatial organization of a city in a variety of ways. Large sanctuaries favour the development of sanctuary service zones that cater for pilgrims. This is also true in Poland. There are, however, some large and midsize sanctuaries that have no additional facilities designed for pilgrims and this is almost always true of regional and national sanctuaries in Poland.

2

The sanctuary as a means of organizing urban space: a case study of selected sanctuaries in Poland

100%

Sołjan S.

Tourism

|

2011

|

vol. 21

|

issue 1-2

49-57

EN

This paper attempts to show that a sanctuary can alter urban space. A sanctuary is a very special place because of its religious nature and attracts both pilgrims and tourists. The spatial structure of a sanctuary is determined largely by changes in the volume and nature of pilgrim ‘traffic’. Modern pilgrimage centres are becoming more open to visitors who wish to take part in the life of a sanctuary, even if this involves non-religious activities. The sanctuary's religious offering is supplemented with typical tourism attractions. The establishment of a sanctuary affects the development and spatial organization of a city in a variety of ways. Large sanctuaries favour the development of sanctuary service zones that cater for pilgrims. This is also true in Poland. There are, however, some large and midsize sanctuaries that have no additional facilities designed for pilgrims and this is almost always true of regional and national sanctuaries in Poland.

3

On Christian Asylum in Augustine’s Sermones

100%

Hrnčiarová D.

Vox Patrum

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2023

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vol. 85

135-148

EN

In the late 4th century, bishops utilized the so-called ius intercessionis right to intervene in order to help those in need, be they the persecuted, the accused or the convicted. These actions of a bishop were rooted foremost in the idea of mercy and it was also due to this right that a bishop became the one to decide about the granting of the right to asylum – a right which was gradually extended to Christian churches at the time. St. Augustine encounters the issue of Christian asylum as the bishop of Hippo Regius in Africa mainly in his preserved correspondence, but he talks about seeking sanctuary in Christian churches also in one of his sermons, specifically in Sermo 302 delivered on the feast of St. Lawrence. This paper focuses on presenting the circumstances of a violent act in Hippo Regius and its implications to potentially sanctuary seeking in local Christian church, particularly on the ground of analysis of post sermonem to Sermo 302.

4

OUR LADY OF APARECIDA – THE PATRON OF BRAZIL

88%

Hajduk R.

Forum Teologiczne

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2018

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vol. 19

105-116

EN

The Shrine of Our Lady of Aparecida is located on the road between the two most important cities in south-eastern Brazil – São Paulo and Rio de Janeiro and is one of the largest of the Marian sanctuaries in the world. Every year, 12 million people come to this place to honour the Patron of Brazil. It presents a figure of the Black Madonna, which in October 1717, fishermen found in the Paraíba river. The dark colour of the Madonna's skin from Aparecida reminds their descendants of slaves imported to Brazil from Africa. The Brazilians make pilgrimages to their Mother to ask her for help and discover the power of God's love, which is reflected by the motherly love of Our Lady of Aparecida. Arriving at the sanctuary, the faithful find a sense of security, but also experience belonging to a living community of faith. From Mary – the first and perfect disciple of Jesus, they learn the authentic Christian life. In her presence, they strengthen their dignity as children of God and take an attitude of readiness to participate in the mission of transforming this world into the kingdom of God.

5

Sacrum w miejscach oddalonych. Komentarz antropologa

88%

Nowina-Sroczyńska E.

Zeszyty Wiejskie

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2019

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vol. 25

203-208

EN

The article opens a series of publications on the existence of sacrum in remote places, small, peripheral, less known sanctuaries against the backdrop of religious landscapes. The first of the sanctuary series is Mętków, whose history is presented by Władysław Zarębczan. However, I add anthropological commentary to this story, using categories: religious culture, etiological legend, sanctuary, relics.

6

Evaluation of the Determinants of Religious Tourism Development in the Roztocze Region

88%

Flaga M., Markiewicz M.

Barometr Regionalny. Analizy i prognozy

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2014

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issue 4(38)

71-79

EN

Roztocze possesses considerable cultural assets, conducive to developing tourism. Among them all, the sacred ones are especially significant because they are traces and witnesses of the former multicultural and multireligious character of the region. They are also excellent premises for advancing religious tourism. But there are some barriers that confine opportunities to develop that kind of tourist movement in Roztocze. First of all, is the general weak state of the tourism infrastructure. Besides that, there is an evident lack of professional promotion and elaborated offering of products of religious tourism. It seems that this form of tourism is not emphasized strongly enough in regional and local development strategies.

PL

Roztocze posiada niezwykle cenne walory kulturowe, sprzyjające rozwojowi turystyki. Spośród nich, szczególne znaczenie posiadają walory sakralne, gdyż są one świadectwem dawnego wielokulturowego i wieloreligijnego charakteru regionu. Poza tym, stanowią także doskonałą przesłankę dla rozwoju turystyki religijnej. Na Roztoczu, istnieją jednakże pewne bariery, które ograniczają pełne wykorzystanie atutów regionu na potrzeby turystyki. Zasadniczym mankamentem jest generalnie słabo rozwinięta infrastruktura turystyczna. Ponadto, zdecydowanie brakuje tam profesjonalnej promocji oraz przygotowanej dla turystów oferty gotowych produktów z zakresu turystyki religijnej. Wydaje się, iż ta forma turystyki nie jest doceniana przez władze województwa lubelskiego, co widoczne jest poprzez jedynie nieliczne wzmianki w regionalnych i lokalnych dokumentach strategicznych.

7

Prawne obowiązki i zadania w dziedzinie liturgiczno-duszpasterskiej oraz przywileje bazyliki mniejszej w Skrzatuszu

75%

Wojtalewicz P.

Rocznik Skrzatuski

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2022

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vol. 10

37-49

PL

Obowiązki w dziedzinie liturgiczno-duszpasterskiej oraz przywileje bazyliki mniejszej określa prawo kanoniczne. Obowiązki dotyczą zapewnienia stałej liturgicznej formacji świeckich, przygotowywania i celebrowania obrzędów związanych z rokiem liturgicznym, troski o śpiew liturgiczny, uroczystego sprawowania świąt i uroczystości wskazujących jedność ze Stolicą Apostolską. Spośród przywilejów przyznanych bazylice mniejszej pierwszym jest dobrze przygotowany i przeżyty dzień ogłoszenia tytułu bazyliki. Ponadto wiernym, którzy nawiedzają bazylikę i uczestniczą w niej w obrzędach, przyznane są liczne odpusty zupełne. Pozostałe przywileje dotyczą używania znaku papieskiego, którym są skrzyżowane klucze, oraz stroju zarządcy bazyliki mniejszej. Obowiązki i zadania oraz przywileje skrzatuskiej bazyliki to elementy, które sprawiają, że staje się ona centrum działalności liturgicznej i duszpasterskiej.

EN

The duties in the liturgical and pastoral field and the privileges of the minor basilica are determined by canon law. The duties concern the provision of constant liturgical formation for lay people, the preparation and celebration of the rites related to the liturgical year, the care of liturgical singing, the solemn celebration and celebrations of communion with the Holy See. Among the privileges granted to the minor basilica, the first is the well-prepared and well-lived day of proclaiming the title of the basilica. Moreover, the faithful who visit the basilica and participate in its rituals are granted numerous plenary indulgences. The remaining privileges concern the use of the papal emblem, which is crossed keys, and the dress of the administrator of the minor basilica. Duties, tasks and privileges of the Skrzatusz basilica are the elements that make it a center of both liturgical and pastoral activity.

8

Teologia i duszpasterska funkcja sanktuarium. Zagadnienia wybrane

75%

Żądło A.

Studia Pastoralne

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2018

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vol. 14

365-392

EN

At the beginning of this article, we stated that the sanctuary is not only a hieron, or temple as such, a temple like many others, but it is naos, or place of God’s special presence, a place specially chosen by him and for this reason exceptional for us. If today we are remembering these elementary matters that should characterize every temple, we do it because we need to draw patterns from the sanctuaries. „While the reform of the Liturgy desired by the Second Vatican Council, can be considered already in progress, the pastoral promotion of the Liturgy constitutes a permanent commitment to draw ever more abundantly from the riches of the Liturgy that vital force which spreads from Christ to the members of his Body which is the Church” (John Paul II, Apostolic Letter Vicesimus quintus annus, No. 10). We wanted to not only recall the theology of the sanctuary, but also to draw the attention of the readers to the fact that there is still a great work to do in the field of well-understood and organized liturgical pastoral care – especially with regard to sanctuaries. Much in this area – as we have tried to show in the course of this study – is to be done. In this work, however, we count on a model and appealing example of our sanctuaries. If sanctuaries are to play an important role in the life of the Church, they should be properly organized in terms of the personal, local, and liturgical. Let us wish that they are really organized and that they can radiate to the whole Church through the pilgrims who come to them. Veneration in our shrines must be revived and aroused. In the case of some sanctuaries, the pilgrimages organized for them have already disappeared. And sanctuaries fulfill their function only when they attract pilgrims. Therefore, the conviction that veneration in sanctuaries should be enlivened by organizing pilgrimages to them on various occasions is of particular importance.

9

Badanie polskich sanktuariów katolickich i odwiedzających je osób – przykład zastosowania analizy ramowej oraz analizy metafor

75%

Buchner A.

Prace Etnograficzne

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2014

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vol. 42

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issue 1

17–32

EN

This article discusses results of empirical research conducted in selected Catholic shrines in Poland (Gietrzwałd, Jasna Góra, Licheń, Kraków-Łagiewniki, Kalwaria Zebrzydowska, Niepokalanów, Święta Lipka, Piekary Śląskie and Wiktorówki). During the field research I collected various qualitative and quantitative data related to the phenomenon of sanctuary space and its popularity among visitors in contemporary Polish society. I was investigating various symbolic actions, interactions and processes that were performed by pilgrims and tourists visiting the shrines. Analytical tools I use for interpretation of field research data include: frame analysis (of an act of visiting a place of worship), and an analysis of metaphors (which were used by interviewees in their descriptions of shrines and their descriptions of experiences within sanctuaries’ spaces).

10

Centralizacja kultu w Księdze Powtórzonego Prawa

75%

Łach S.

The Biblical Annals

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1965

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vol. 12

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issue 1

23-33

PL

Nous sommes toujours loin de l’unanimité au sujet de l’origine de la loi deutéronomique concernant 1’unité de lieu du culte. On a proposé maintes solutions, aucune de ces tentatives n’a pourtant pas réussi de résoudre le problème. La plus vraisemblable des opinions nous paraît celle qui prétend que la loi de 1’imité du culte, réjoignant dans ses principes les temps de Moïse, s’est cristallisé dans Israël pendant le règne d’Ezéchias qui, dans 4 Rois 18, 4-6 et 2 Rois 29,3,30,3, a fait disparaître des sanctuaires locaux. L’époque était d’ailleurs la plus propice à ordonner l’unité de lieu de culte: Samarie était vaincu et on se demandait quelles étaient les causes qui ont amené la chute. Une de ces causes a été sans aucun doute l’existence des sanctuaires locaux où le culte de Jahwe se mélait souvent au culte des dieux étrangers. Les seules conditions politiques n’arrivent pas pourtant à expliquer l’origine de la loi sur l’unité du culte. Des rois d’Israël nétaient pas des Iégislateurs mais veillaient seulement sur l’observance des lois. Le besoin de l’unité du culte devait donc être compris dans la tradition israélite et rejoindre Moïse. En fait, à l’époque de Moïse, Israël disposait d’un seul sanctuaire avec 1’arche d’alliance où en déposait des offrandes. Après avoir conquis le Canaan, tous les Israélites s’unissaient dans le sanctuaire central à Gilgal, plus tard à Silo ou à Gabaon et ensuite à Jérusalem. Cette systématique centralisation du culte trouve son explication dans l’analyse même de la loi concemant l’unité de lieu du culte. Cette loi interdisait premièrement la fréquentation d’autres sanctuaires, elle introduisait avec le temps 1’ordre de détruire tout sanctuaire. La loi de l’unité du culte prenait naissance lentement, lente était aussi réception en Israël, comme le prouvent les temples à Elephantine à Leontopolis ou à Samarie.

11

[Recenzja]: Artur Hamryszczak, Konfraternie i organizacje religijne w sanktuarium Męki Pańskiej i Matki Bożej w Kalwarii Pacławskiej, Wydawnictwo KUL, Lublin 2019, ss. 141, ISBN 978-83-8061-781-0

75%

Flaga J.

Archiwa, Biblioteki i Muzea Kościelne

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2020

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vol. 114

493-499

12

Four seasons of documentation in the Main Sanctuary of Amun-Re in the Temple of Hatshepsut at Deir el-Bahari

75%

Pawlicki F.

Polish Archaeology in the Mediterranean

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2016

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vol. 25

303-314

EN

Four seasons of documentation have supplied pertinent data to indicate that the Main Sanctuary of Amun-Re in the Temple of Hatshepsut in Deir el-Bahari was perceived from a theological perspective as a cult place for the local form of Foremost of +sr-Dsrw and for the royal worship of Hatshepsut connected with it. The latter aspect was of sufficient significance to warrant twice a far-going modification of the decoration of the tympanum of the east wall of the Bark Hall, influencing the way the Inner Sanctuary was illuminated.

13

Teologiczno-duchowy wymiar formacji w nauczaniu skrzatuskim w latach 1972-2013. Duchowość maryjna

75%

Szczepaniuk P.

Rocznik Skrzatuski

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2015

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vol. 3

23-40

PL

W części wstępnej artykułu autor wyjaśnia, czym jest formacja, jaka jest rola Maryi w Kościele oraz jakie były sposoby realizacji formacji duchowości maryjnej w Skrzatuszu w latach 1972-2013. W rozwinięciu autor dokonuje analizy formacji teologiczno-duchowej przekazywanej w listach pasterskich bpa I. Jeża, w Materiałach homiletycznych przed koronacją Matki Bożej w Skrzatuszu oraz w kazaniach i homiliach głoszonych z okazji uroczystości w sanktuarium skrzatuskim. W ostatniej części artykułu autor podsumowuje i stawia wnioski na podstawie dokonanej analizy tekstów.

EN

In the introductory part of the article the author explains what formation is, what Mary’s role in the Church is and what the methods of the spiritual formation in Skrzatusz were in years 1972-2013. In the following part the author carries out the theological and spiritual formation analysis handed down by bishop I. Jeż in the pastoral letters Homiletic Materials before Our Lady coronation in Skrzatusz and in the sermons and homilies preached during the celebrations in Skrzatusz sanctuary. In the last part of the article the author summarizes and draws a conclusion on the basis of the conducted texts analysis.

14

The sanctuary of the Temple à redans in Ai Khanum (Hellenistic Bactria): cults and ritual practices

75%

Martinez-Sève L.

Studia Hercynia

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2023

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vol. 27

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issue 1

98-123

EN

One of the main sanctuaries in the city of Ai Khanum was excavated between 1968 and 1973 under the direction of Paul Bernard and its study is nearing completion. The purpose of this article is to describe how the sanctuary was organized and the different rituals celebrated within its walls. The sanctuary comprised several buildings standing around a courtyard, which formed the core of the sacred space. The lands extending on either side of the courtyard also belonged to its properties and were used for economic activities. At least two deities were honoured by rituals that generally left few traces. They received votive offerings, but also cereal -based food offerings, perhaps consumed during sacred banquets. Foundation and purification rituals can also be highlighted.

15

Sanktuarium szamańskie z okresu mezolitu w Bolkowie nad jeziorem Świdwie na Pomorzu

63%

Galiński T.

Archeologia Polski

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2015

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vol. 60

93-121

EN

The author discusses a Mesolithic sanctuary discovered in Bolków, dated to about 9350-9050 BP and associated with the oldest Duvensian occupation. It was a place of ceremonial rituals and magic linked with the beliefs of a local hunting community and related to different aspects of the natural environment and the forces of nature governing it. The main structuralelement was a structure of pinewood poles, 1.20 m high, a cluster of stones and an arrangementof sharpened yew points stuck into the ground, resembling the shape of the Big Dipper constellation. Offering deposits and numerous objects, some directly linked to ritual practices, accompanied these elements.

16

Objawienia maryjne w Gietrzwałdzie na łamach kilku wybranych czasopism polskojęzycznych w 1877 r.

63%

Bielawny K.

Rocznik Skrzatuski

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2018

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vol. 6

145-156

PL

Objawienia Matki Bożej w Gietrzwałdzie w 1877 r. przez pierwsze tygodnie mariofanii były przemilczane przez prasę. Pierwsza krótka informacja o objawieniach w Gietrzwałdzie pojawiła się 7 lipca 1877 r. w Orędowniku poznańskim, przedrukowana trzy dni później przez Pielgrzyma pelplińskiego. Obszerniejsze opisy wydarzeń gietrzwałdzkich na łamach prasy pojawiły się dopiero od połowy sierpnia 1877 r. Prezentowano w nich opisy wizjonerek, uzdrowień czy ruchu pątniczego. Pątnicy przybywali z Galicji, Wielkopolski, Mazowsza, Litwy, Rusi, Małopolski, Prus Zachodnich, Pomorza, Warmii i z wieli innych krajów europejskich. Wiele miejsca na swych łamach poświęcił Orędownik, Pielgrzym i Goniec Wielkopolski.

EN

The apparitions of Our Lady in Gietrzwald (Gietrzwałd) in 1877 were ignored by the press during the first weeks of the “mariofania” (Virgin’s apparition). The first short information about the apparitions in Gietrzwald (Gietrzwałd) appeared on July 7, 1877 in Oredownik poznanski (Orędownik poznański), reprinted three days later by Pelplin Pielgrzym. More comprehensive descriptions of Gietrzwald (Gietrzwałd) events in the press appeared only from the middle of August 1877. Descriptions of the visionaries, healings and pilgrimages were presented. The pilgrims came from Galicja, Wielkopolska, Mazowsze, Lithuania, Ruthenia, Malopolska (Małopolska), West Prussia, Pomerania, Warmia and many other European countries. Oredownik (Orędownik), Pielgrzym and Goniec Wielkopolski. devoted a lot of space to the apparitions.

17

Miłosierdzie Boże w parafialnym duszpasterstwie skrzatuskim

63%

Szczepaniuk P.

Rocznik Skrzatuski

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2016

|

vol. 4

51-66

PL

Artykuł jest poświęcony działalności duszpasterskiej w wymiarze parafialnym w sanktuarium w Skrzatuszu, której celem jest krzewienie Bożego miłosierdzia. Stanowi on próbę syntezy i jednocześnie analizy owej działalności. Bazą do tego zostały wybrane przez autora, spośród szerokiego wachlarza działań, trzy dziedziny formacji duszpasterskich, tj. rekolekcje parafialne, misje parafialne oraz walka kapłanów z nałogami parafian, w tym w szczególności z alkoholizmem i pijaństwem.

EN

The purpose of the article is to show a pastoral activity in the Skrzatusz parish which aim is to spread God’s mercy. It provides both an effort of synthesis and analysis of such an activity. The author presents three fields of studies taken out of the array of pastoral formation activities such as parish retreats, missions and priests’ struggles against parishioners’ addictions including in particular alcoholism and drunkenness.

18

THE IDEA OF MAN AND DIVINITY IN ANTIQUITY PART II: Healing dreams at Epidaurus. Analysis and interpretation of the Epidaurian iamata

63%

Błaśkiewicz M.

Miscellanea Anthropologica et Sociologica

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2014

|

vol. 15(4)

EN

One type of the most important sources for the Epidaurian worship of Asclepius are theiamata inscriptions engraved on the four stelai that were erected in the fourth centuryBC by the authorities of a sanctuary of Asclepius at Epidaurus. The body of the survivingtexts contains approximately seventy tales, which are basically records of the cures and‘medical therapies’ carried out by Asclepius. However, the iamata inscriptions cannot besimply considered as an official index of afflictions registered and healed at the Epidaurianmedical centre: the analysis of the particular inscriptions enables modern scholars to revealtheir didactic, moralistic, economic and even advertising role. In my paper, I discussdifferent aspects of the iamata: at the beginning, I cite the leading theories concerningthe nature, veracity and authenticity of the iamata, since this particular issue constantlyattracts scholarly attention and remains controversial. Subsequently, I retrace the developmentof the Asclepiad worship and explain the phenomenon of the spread of the cult ofAsclepius as healing god. Since the problem of the iamata cannot be discussed withoutreferences to other sources, in my paper I frequently refer to iconographical, architectonicand literary pieces of evidence. The cited sources enrich my research with diverseperspectives: visual evidence allows us to comprehend the healing process; accounts leftby the classical authors, in turn, offer us a glimpse of the ancients’ attitudes towards thephenomenon of the ‘divine healing’ in Epidaurus and other medical sites. Finally, the architectonicdetails and reports from archaeological excavations make it possible to reconstructto a degree the infrastructure of the most famous medical centre in the Greek andRoman world. The content of the preserved inscriptions together with the aforementioned evidence reveal a detailed picture of the Asclepiad worship, expressed through the phenomenonof the iamata inscriptions.

19

IDEA CZŁOWIEKA I BÓSTWA W STAROŻYTNOŚCI CZĘŚĆ II: Healing dreams at Epidaurus. Analysis and interpretation of the Epidaurian iamata

63%

Błaśkiewicz M.

Miscellanea Anthropologica et Sociologica

|

2014

|

vol. 15(4)

PL

One type of the most important sources for the Epidaurian worship of Asclepius are theiamata inscriptions engraved on the four stelai that were erected in the fourth centuryBC by the authorities of a sanctuary of Asclepius at Epidaurus. The body of the survivingtexts contains approximately seventy tales, which are basically records of the cures and‘medical therapies’ carried out by Asclepius. However, the iamata inscriptions cannot besimply considered as an official index of afflictions registered and healed at the Epidaurianmedical centre: the analysis of the particular inscriptions enables modern scholars to revealtheir didactic, moralistic, economic and even advertising role. In my paper, I discussdifferent aspects of the iamata: at the beginning, I cite the leading theories concerningthe nature, veracity and authenticity of the iamata, since this particular issue constantlyattracts scholarly attention and remains controversial. Subsequently, I retrace the developmentof the Asclepiad worship and explain the phenomenon of the spread of the cult ofAsclepius as healing god. Since the problem of the iamata cannot be discussed withoutreferences to other sources, in my paper I frequently refer to iconographical, architectonicand literary pieces of evidence. The cited sources enrich my research with diverseperspectives: visual evidence allows us to comprehend the healing process; accounts leftby the classical authors, in turn, offer us a glimpse of the ancients’ attitudes towards thephenomenon of the ‘divine healing’ in Epidaurus and other medical sites. Finally, the architectonicdetails and reports from archaeological excavations make it possible to reconstructto a degree the infrastructure of the most famous medical centre in the Greek andRoman world. The content of the preserved inscriptions together with the aforementioned evidence reveal a detailed picture of the Asclepiad worship, expressed through the phenomenonof the iamata inscriptions.

20

Lost, redefined, or preserved? Expressions of solidarity in Paul Auster’s In the Country of Last Things

63%

Kula J.

Beyond Philology: An International Journal of Linguistics, Literary Studies and English Language Teaching

|

2018

|

issue 15/3

85-104

EN

In his novel set entirely in a dystopian environment, In the Country of Last Things, Paul Auster portrays a disturbing vision of urban space where pervasive processes of disintegration and destabilisation profoundly determine the relations inside it. In this study the semiotic space of this unnamed city will be examined on the basis of the opposition between dominant dystopian space and impermanent sanctuaries located within the urban realm. The defining division of space has its reflection in the practical realisation of the concept of solidarity. The city is inhabited by society for whom moral codes and higher values can be considered relics of the past. Consequently, genuine solidarity has been replaced by what Sally Scholz calls ‘parasitical solidarity’. Temporary refuges, on the other hand, serve as the last anchorages of humanity trying to resist detrimental impacts from outside and to preserve natural gestures of solidarity.

PL

W swojej powieści W kraju rzeczy ostatnich, której akcja całościowo rozgrywa się w dystopijnym otoczeniu, Paul Auster ukazuje niepokojącą wizję przestrzeni miejskiej, gdzie wszechobecne procesy dezintegracji i destabilizacji całkowicie warunkują relacje tam panujące. Przestrzeń semiotyczna tego bliżej nieokreślonego miasta będzie analizowana w oparciu o kontrast pomiędzy dominującym, dystopijnym otoczeniem i nietrwałymi miejscami o charakterze sanktuarium usytuowanymi wewnątrz miejskiego uniwersum. Definiujący podział przestrzeni ma swoje odzwierciedlenie w praktycznej realizacji konceptu solidarności. Miasto zamieszkiwane jest przez społeczeństwo, dla którego kodeksy moralne i wyższe wartości wydają się być reliktami przeszłości. W skutek tego autentyczna solidarność została zastąpiona przez to, co Sally Scholz określa mianem „solidarności pasożytniczej”. Tymczasowe azyle, natomiast, służą jako ostatnie ostoje cywilizacji, które za wszelką cenę starają się stawiać opór niekorzystnym wpływom zewnętrznym, oraz zachować naturalne oznaki solidarności.

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The sanctuary as a means of organizing urban space: a case study of selected sanctuaries in Poland

The sanctuary as a means of organizing urban space: a case study of selected sanctuaries in Poland

On Christian Asylum in Augustine’s Sermones

OUR LADY OF APARECIDA – THE PATRON OF BRAZIL

Sacrum w miejscach oddalonych. Komentarz antropologa

Evaluation of the Determinants of Religious Tourism Development in the Roztocze Region

Prawne obowiązki i zadania w dziedzinie liturgiczno-duszpasterskiej oraz przywileje bazyliki mniejszej w Skrzatuszu

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