scholarly journals guArDiAN OF tHe FAitH

2019 ◽  
Vol 56 (2) ◽  
pp. 187-199
Author(s):  
Andrzej Grajewski
Keyword(s):  
Soviet Union ◽  
Religious Freedom ◽  
Holy See ◽  
John Paul Ii ◽  
The Soviet Union ◽  
Special Cases ◽  
The Church ◽  
Pope Pius Xii

The assistance for the repressed Church in the Soviet Union was a very important issue in the service of Primate of Poland Cardinal Stefan Wyszyński. The activity of priest Primate’s in this field was conducted within several areas: covert holy orders and bishop consecrations, collecting and transferring information to the Holy See about the situation of the Church in the Soviet Union and permanent attempts with subsequent popes and their closest associates to request them so that this area would not stop functioning in the awareness of the Church and its highest shepherds. The confidential consecration of bishop Jan Cieński with the entitlements of an auxiliary bishop for archdiocese of Lviv, which took place in June 1967 was particularly significant. He was the only bishop of Latin rite in the Ukraine until the collapse of the Soviet Union. Priest Primate conducted his mission with the use of extraordinary entitlements granted to him in 1957 by the Pope Pius XII, and subsequently prolonged by next popes, until John Paul II. These entitlements mainly concerned the Ukraine and Belarus, and Lithuania, in special cases. Cardinal Wyszyński was actively participating in the debate on the issue of the eastern policy of the Holy See. He critically evaluated some advances in diplomacy of the Holy See, accusing them of insufficient demand for religious freedom for Christians in the East.

scholarly journals A concepção de “ensino religioso” nos discursos do papa João Paulo II

2019 ◽  
Vol 72 (287) ◽  
pp. 538
Author(s):  
Mateus Geraldo Xavier
Keyword(s):  
Religious Education ◽  
Religious Freedom ◽  
Clear Indication ◽  
Pope John Paul Ii ◽  
Holy See ◽  
John Paul Ii ◽  
The One ◽  
The Church ◽  
Catholic Bishops

Num momento em que o Ensino Religioso Brasileiro vem construindo uma epistemologia própria, vários posicionamentos têm se manifestado por parte, sobretudo, de segmentos do episcopado católico com relação à construção de sua nova identidade. Tais manifestações têm suas raízes no próprio magistério da Igreja. Por isso, julgamos relevante uma volta aos ensinamentos do papa João Paulo II, pois foi ele quem mais insistiu em que os estados assegurassem, em nome da liberdade religiosa, o ensino religioso conforme a confissão de fé dos alunos e de seus familiares. O Acordo entre Brasil e Santa Sé é um claro indício desse esforço. Portanto, este artigo tem por objetivo apresentar descritivamente a visão do ensino religioso na perspectiva do papa João Paulo II.Abstract: At a time when Brazilian Religious Education is building itself an epistemology, several positions have been expressed in particular segments of the catholic bishops regarding the construction of their new identity. These manifestations have their roots in the teachings of the church itself. On that account, we deem relevant to return to the studies of Pope John Paul II, since he was the one who took a strong stand in favor of religious education according to the faith of the students and their families, on behalf of religious freedom. The agreement between Brazil and the Holy See is a clear indication of that effort. This article aims, therefore, to present a descriptive vision of religious education in the light of Pope John Paul II.

Christian Radicalism in the Church of England and the Invention of the British Sixties, 1957-1970

2018 ◽  
Author(s):  
Sam Brewitt-Taylor
Keyword(s):  
Cold War ◽  
Soviet Union ◽  
Church Of England ◽  
Social Revolution ◽  
The Soviet Union ◽  
Moral Arguments ◽  
Cultural Origins ◽  
The Cold War ◽  
First Time ◽  
The Church

Like all transformative revolutions, Britain’s Sixties was an episode of highly influential myth-making. This book delves behind the mythology of inexorable ‘secularization’ to recover, for the first time, the cultural origins of Britain’s moral revolution. In a radical departure from conventional teleologies, it argues that British secularity is a specific cultural invention of the late 1950s and early 1960s, which was introduced most influentially by radical utopian Christians during this most desperate episode of the Cold War. In the 1950s, Britain’s predominantly Christian moral culture had marginalized ‘secular’ moral arguments by arguing that they created societies like the Soviet Union; but the rapid acceptance of ‘secularization’ teleologies in the early 1960s abruptly normalized ‘secular’ attitudes and behaviours, thus prompting the slow social revolution that unfolded during the 1970s, 1980s, and 1990s. By tracing the evolving thought of radical Anglicans—uniquely positioned in the late 1950s and early 1960s as simultaneously moral radicals and authoritative moral insiders—this book reveals crucial and unexpected intellectual links between radical Christianity and the wider invention of Britain’s new secular morality, in areas as diverse as globalism, anti-authoritarianism, sexual liberation, and revolutionary egalitarianism. From the mid-1960s, British secularity began to be developed by a much wider range of groups, and radical Anglicans faded into the cultural background. Yet by disseminating the deeply ideological metanarrative of ‘secularization’ in the early 1960s, and by influentially discussing its implications, they had made crucial contributions to the nature and existence of Britain’s secular revolution.

scholarly journals Czwarty synod archidiecezji warszawskiej

2009 ◽  
Vol 52 (3-4) ◽  
pp. 23-49
Author(s):  
Janusz Gręźlikowski
Keyword(s):  
Canon Law ◽  
Religious Life ◽  
Moral Life ◽  
Second Vatican Council ◽  
Holy See ◽  
John Paul Ii ◽  
Vatican Council ◽  
The Many ◽  
Administrative Structures ◽  
The Church

The 4th Synod of the Warsaw Archdioceses was debating during the five-year period, between 19th March 1998 and 19th March 2003 when the Warsaw Church had been run by the primate of Poland, cardinal Joseph Glemp. He proposed, summoned and carried out the synod and promulgated its resolutions. The initiative of summoning the synod was connected with the need for overall renewal of the religious and moral life of the Warsaw archdiocese. The synod’s deliberations and its resolutions were to cause the betterment of the organization and functioning of administrative and pastoral apparatus in the archdiocese, to normalize the many issues concerning the church and religious life, as well as to improve the laity and clergy’s religious, social and moral level. To achieve, a wide representation of clergy, catholic laity and monks were engaged. The synodical resolutions with its jurisdictional and pastoral nature are signified by strong setting in the teachings of the Second Vatican Council, the Canon Law, the documents of the Holy See and John Paul II, as well as by the resolutions of the Second Polish Plenary Second and the instructions of the Conference of the Polish Episcopate. At the same time they refer to the tradition of the Warsaw archdiocese and remain fully opened for the “tomorrow” of the Church, evangelizing and pastoral objective. Furthermore they undertake, organize and regulate many difficult pastoral issues. Thus the synodical legislator contributed to the renewal, revival and activation of the church and administrative structures of the archdioceses, so they could serve to various pastoral, church and administrative assignments.

The Social and Political Role of the Orthodox Church in Post-Communist Russia

1992 ◽  
Vol 20 (01) ◽  
pp. 1-16
Author(s):  
Paul Valliere
Keyword(s):  
Soviet Union ◽  
Orthodox Church ◽  
Internal Security ◽  
Political Role ◽  
The Soviet Union ◽  
The Social ◽  
Security Network ◽  
Cultural Roles ◽  
The Church

The political role of the Orthodox Church in post-communist Russia is more difficult to assess than its social and cultural roles for several reasons. First, to offer any systematic observations on the matter one must attempt to construe the nature of the church-state relationship in Russia, a notoriously controversial subject. Second, one must make an educated guess concerning the part played by the huge internal security apparatus which only yesterday dominated the internal affairs of the Soviet Union, including religious affairs. The security establishment has been dislodged from its hegemonic role in the Soviet state as a result of the Gorbachev reforms, but there is little question that it continues to exist as a political force in the country. Reading the aims of this network is no easy matter, however, because by definition it operates in relative secrecy and by means of diversionary tactics. One also has to reckon with the possibility that the security network has been disrupted by the changes of recent years, and operates with less coordination than in the past.

Reconstructing the ‘Sacred Canopy’: Mother Serafima and Novodevichy Monastery

2008 ◽  
Vol 59 (2) ◽  
pp. 249-271
Author(s):  
WALLACE L. DANIEL
Keyword(s):  
Twentieth Century ◽  
Soviet Union ◽  
Orthodox Church ◽  
Russian Government ◽  
The Soviet Union ◽  
Monastic Life ◽  
Sacred Canopy ◽  
The Church

Since the collapse of the Soviet Union in 1991, the Orthodox Church and the Russian government have sought to restore monasteries, viewing them as key institutions in the regeneration of religion. Novodevichy Monastery in Moscow has historically been one of Russia's most important religious centres and its most famous monastery for women. Returned to the Church in 1994, Novodevichy was administered by Mother Serafima, a remarkable woman whose life covered most of the twentieth century. In reconstructing monastic life, she placed charity at the centre of her endeavours. In her struggles and her efforts to rebuild the ‘sacred canopy’ at Novodevichy is depicted, in microcosmic form, Russia's own quest to recover its heritage and redefine its identity.

scholarly journals Cerību laiks: LELB kontakti ar Anglijas baznīcu arhibīskapa Gustava Tūra darbības laikā (1946–1968)

Ceļš ◽  
2020 ◽  
Vol 71 ◽  
pp. 103-135
Author(s):  
Valdis Tēraudkalns ◽  
Keyword(s):  
Soviet Union ◽  
Church Of England ◽  
Face To Face ◽  
Lutheran Church ◽  
The Soviet Union ◽  
Main Emphasis ◽  
Foreign Politics ◽  
Evangelical Lutheran Church ◽  
Second World ◽  
The Church

The purpose of this article is to analyse relationships of the Evangelical Lutheran Church of Latvia (ELCL) with the Church of England during Gustavs Tūrs’ time as archbishop. Special attention is given to his visit to U.K. in 1955 as a member of the delegation of Soviet clergy. These contacts are placed in various contexts – theological, socio-political, personal relationships. “Voices” from various sources are placed face to face and confronted with each other. The author has explored materials previously unused in scientific circulation in Latvia – the archive files stored at the Lambeth Palace Library (London). Contacts between the two churches is a continuation of relationships maintained before the Second World War. Delegations of the Lutheran Churches in Estonia and in Latvia had meetings with representatives of the Church of England in 1936 and in 1938. These negotiations resulted in agreement on intercommunion that because of the war was never ratified but respected by the involved parties. The first years after Stalin’s death was a “thaw”, when repression and censorship in the Soviet Union was relaxed. The renewed interest of Soviet leadership in using religious organizations for Soviet foreign politics was used by churches to further their own aims. They tried to reap additional benefits from the Soviet-inspired “parade ecumenism” – theological studies abroad, exchange visits, etc. However, it was not achieved without compromises. Here pops up a theme of collaborationism, which still is sensitive in post-Soviet countries. It may seem easy to evaluate this phenomenon from today’s perspective, whereas for people having no hope that situation would change in their lifetime, adjusting to the political realities was the only option they had. Of course, the question remains what kind of concessions they made to the Soviet system. Contacts between the churches in U.K. and Latvia helped to exchange information; they paved the way to membership in international organizations like the World Lutheran Federation. For Anglicans, the main emphasis during the visit of the delegation of Soviet clergy in 1955 was on Orthodox-Anglican relationships. It is related to the fact that the High-Church movement at that time was at its zenith of influence in the Church of England. The attitude of the Latvian Lutheran Church in diaspora was negative, because it did not recognize ELCL as legitimate, nevertheless, this attitude was not consistent, because the leadership of diaspora church simultaneously tried to maintain personal contacts with the colleagues in Latvia.

scholarly journals „Następca św. Piotra, ale jeszcze z pełną świadomością następcy św. Stanisława”. O pielgrzymie i pielgrzymce Jana Pawła II do Polski A.D. 1979

2020 ◽  
Vol 68 (1 Zeszyt specjalny) ◽  
pp. 421-438
Author(s):  
Beata K. Obsulewicz
Keyword(s):  
Home Country ◽  
Christian Faith ◽  
Holy See ◽  
John Paul Ii ◽  
Special Character ◽  
The World ◽  
History Of ◽  
The Subject ◽  
The Church

The subject of this article is the first pilgrimage by John Paul II to Poland in 1979. An analysis of his speeches delivered during this pilgrimage and the historical circumstances of the pilgrimage itself (the first pilgrimage by a Pope to Poland, a country with a socialist system at that time which promoted atheism; a visit by a Polish Pope to his home country shortly after his election to the Holy See; a visit to a Pope’s homeland other than Italy – a phenomenon unknown in the history of the papacy for the previous 455 years) allows us to capture its special character in the history of Poland and in the life of Karol Wojtyła / John Paul II. The Pope was faced with a difficult pastoral and diplomatic task, which was to fulfil his religious mission (strengthening the Christian faith in Poland and in other Slavic nations; showing the path of development for the Church in Poland; showing gratitude to the Polish Church for her heroic perseverance in the People’s Republic of Poland; emphasising the cultural role of Christianity in the world) and also to change the image of Poland in the world (while carefully avoiding any escalation of tensions between the Church and the state authorities and the influence of the USSR in Poland). This was accompanied – from a sociopsychological perspective – by his taking up the role of leader of the universal Church, a role which he had to learn, and, at the same time, maintaining the style of communication with his countrymen which he had developed earlier while a church dignitary in Poland.

scholarly journals Perception of Latin America’s church architecture in the time of II Vatican Council

2017 ◽  
Vol 4 ◽  
pp. 46-53
Author(s):  
Zorán Vukoszávlyev
Keyword(s):  
World War Ii ◽  
Soviet Union ◽  
World Order ◽  
Church Architecture ◽  
Social Changes ◽  
Holy See ◽  
The Soviet Union ◽  
Vatican Council ◽  
Main Motive ◽  
Eastern European Countries

Events of World War II resulted in significant social changes from 1945. This is considered to be the main motive behind the attempts for transforming the Catholic sacral space, defining the Christ-centered Church. While in most parts of the Catholic world it was a result of a natural, internal process, these changes didn’t make an effect in the Eastern European countries occupied by the Soviet Union, because religion and religiousness became persecuted under the newly established world order. The political powers professing atheist ideology and communist concepts considered the Church as the main power opponent of their own system. Not only in ideological sense, but also because of the Holy See’s organizational structure that spans state borders. The article interprets the presence of the effects of liturgic reforms, in correspondence with the Eastern politics of the Holy See.

scholarly journals Ruská pravoslavná církev a ochrana křesťanů jako směr zahraniční politiky

2021 ◽  
Vol 56 (3) ◽  
pp. 7-38
Author(s):  
Maria Avanesova
Keyword(s):  
Foreign Policy ◽  
Soviet Union ◽  
The State ◽  
Primary Sources ◽  
Russian Orthodox ◽  
Orthodox Church ◽  
Russian Orthodox Church ◽  
The Soviet Union ◽  
The Church

The Russian Orthodox Church has become a significant actor in Russia after the fall of the Soviet Union. This text is dedicated to its role in Russiaʼs foreign policy, specifically to the topic of the Russian interest in problems and protection of Christians, which is one of the most essential parts of the cooperation between the state and the Church. Analyzing primary sources (state and Church documents), the author shows when and under what circumstances this topic became relevant to both actors, what role the Russian Orthodox Church played in this regard and how the topic of protecting Christians is used by the Russian regime today. The study shows that the interest in protection of Christians did not arise simultaneously on both sides and that it is connected mainly with situations where a threat for Christians is posed by unfriendly actors.

East Germany's New Kulturkampf

Worldview ◽  
1972 ◽  
Vol 15 (11) ◽  
pp. 43-46
Author(s):  
Eleutherius
Keyword(s):  
Soviet Union ◽  
Party Member ◽  
Christian Church ◽  
Party Leadership ◽  
The Soviet Union ◽  
The Social ◽  
Crown Prince ◽  
The Church

In 1970 I was told by a ranking SED (Sozialistische Einheitspartei Deutschland) party member: “If you think Walter Ulbricht has been a severe taskmaster, wait until he steps down and his crown prince, Erich Honecker, takes the party leadership. Ulbricht at first tried to imitate the Soviet Union slavishly, but he finally came to see that Germany is not the Soviet Union, that the DDR would have to develop its own brand of socialism. Honecker is much more subservient to Moscow than Ulbricht and much more blind to the social and political importance of the Christian Church.” In the mid-fifties, Ulbricht learned that persecuting the Church did not pay political, social or economic dividends.

Sign in / Sign up

Export Citation Format

Share Document