scholarly journals Społeczne przesłanie prośby „chleba naszego powszedniego daj nam dzisiaj” w komentarzach Ojców Kościoła do Modlitwy Pańskiej

Vox Patrum ◽  
2014 ◽  
Vol 62 ◽  
pp. 551-562
Author(s):  
Paweł Wygralak

The article discusses the problem of social message of the Fourth Petition in the Lord’s Prayer: “Give us this day our daily bread”. As Fathers of the Church comment on the content of the request, they find its fulfillment “in the hands” of the Christian themselves. This prayer will be answered insofar as the one in prayer adopts the right attitude towards material goods. According to the most ancient commentators, Disciple of Christ should care only about what is indispensable for everyday life. In addition, it is important to ask for bread only “this day” whereas “tomorrow” should be entrusted to God’s Providence. Here they often like to ap­peal to the Christ’s parable of the rich man, who yielded an abundant harvest (Lk 12, 16-20). Few Fathers, especially Cyprian of Carthage, Gregory of Nyssa and Pseudo-Chrysostom point out that the request for daily bread demands the active help to the needy, as well as the prevention of all forms of social injustice.

2014 ◽  
Vol 8 (1) ◽  
pp. 59-101 ◽  
Author(s):  
Daphna Hacker

Abstract This article suggests enacting an accession tax instead of the estate duty – which was repealed in Israel in 1981. This suggestion evolves from historical and normative explorations of the tension between perceptions of familial intergenerational property rights and justifications for the “death tax,” as termed by its opponents, i.e., estate and inheritance tax. First, the Article explores this tension as expressed in the history of the Israeli Estate Duty Law. This chronological survey reveals a move from the State’s taken-for-granted interest in revenue justifying the Law’s enactment in 1949; moving on to the “needy widow” and “poor orphan” in whose name the tax was attacked during the years 1959–1964, continuing to the abolition of the tax in 1981 in the name of efficiency and the right of the testator to transfer his wealth to his family, and finally cumulating with the targeting of tycoon dynasties that characterizes the recent calls for reintroducing the tax. Next, based on the rich literature on the subject, the Article maps the arguments for and against intergenerational wealth transfer taxation, placing the Israeli case in larger philosophical, political, and pragmatic contexts. Lastly, it associates the ideas of accession tax and “social inheritance” with inspirational sources for rethinking a realistic wealth transfer taxation to bridge the gap between notions of intergenerational familial rights and intergenerational social justice.


Author(s):  
Christopher Grout*

Abstract The extent to which members of the clergy are considered ‘employees’ for the purposes of secular employment and equality legislation has been the subject of much discussion, but essentially remains a fact sensitive question. The Equality Act 2010 (‘the 2010 Act’) seeks to prevent discrimination on the basis of nine ‘protected characteristics’. While recognizing that the application of the 2010 Act to the variety of clergy offices is ‘not straightforward’, the Church of England (‘the Church’) has opined that an equitable approach to clergy appointments is to proceed as if they were subject to the provisions of the 2010 Act. What follows is in`tended to be a thorough review of the eligibility criteria for clergy appointment in the Church to assess their compatibility with the requirements of the 2010 Act. In addition, particular consideration will be given to Schedule 9(2) to the 2010 Act which makes specific provision relating to religious requirements concerning the protected characteristics of sex, sexual orientation, and marriage and civil partnership. In short, where the employment is for the purposes of an organized religion, such as the Church, requirements which relate to these protected characteristics will not constitute discrimination where they engage the ‘compliance or non-conflict principle’. What these principles mean and how they might operate in practice is discussed below, taking into account the likely canonical and theological justifications for discriminating against certain individuals. Whether the law strikes the right balance between, on the one hand protecting clergy and, on the other, providing the Church with the autonomy to act in accordance with its established doctrine, will be explored in the final analysis.


2005 ◽  
pp. 279-299
Author(s):  
Valeriy Klymov

The more than thirteen-year co-existence of the Ukrainian state and the Church in the qualitatively new conditions prevailing in the post-Soviet space together with the formation of an independent Ukraine, functioning during this period of state-church relations give reasonably reliable grounds for scientific analysis, a number of generalizations and conclusions regarding the results and conclusions conditions of state policy on religion, church and religious organizations, ensuring in Ukraine the right of everyone to freedom of world view and religion - on the one hand, and repair and optimize -tserkovno and religious life - on the other.


2019 ◽  
Vol 66 (261) ◽  
pp. 26
Author(s):  
Pedro Carlos Cipolini

O artigo reflete sobre a íntima relação que vigora entre a Igreja e a Eucaristia: a Eucaristia une o povo fiel, faz o povo de Deus participar na vitória de Cristo, bem como o introduz na dimensão do Reino de Deus. Explora também o rico simbolismo do pão e do vinho, de origem bíblica, e aprofunda o sentido destas duas dimensões do mistério pascal celebrado na Eucaristia: refeição/convívio e sacrifício/entrega. Recorda a necessidade de um justo equilíbrio entre as dimensões de festa e sacrifício do mistério eucarístico. Mostra, por fim, que a participação na Eucaristia torna os fiéis missionários da Boa-Nova do Reino de fraternidade e paz, anunciadores de um mundo novo e liberto, criado pela “fração do pão”, e da vitória do “Ressuscitado”, penhor de nossa ressurreição, a festa que não tem fim.Abstract: The article deals with the close relation that prevails between the Church and the Eucharist: the Eucharist brings together the faithful, encourages God’s people to participate in Christ’s victory and introduces them into the dimension of God’s Kingdom. It also explores the rich symbolism of the bread and wine, originated in the Bible, and strengthens the meaning of these two dimensions of the paschal mystery celebrated in the Eucharist: meals/convivial spirit and sacrifice/surrender. It reminds us of the need for a fair balance between the dimensions of festivity and sacrifice in the Eucharistic mystery. Finally its shows that participation in the Eucharist turns the faithful into missionaries of the Good Tidings of the Kingdom i. e. the fraternity and peace that herald a new, free world, created by the “fraction of the bread” and the victory of “the one who resurrected”, the pledge of our resurrection, the endless feast.


2020 ◽  
Vol 27 ◽  
Author(s):  
Patricia Alexander

In truth, it feels rather pretentious of me to consider my life to be a meaningful source of wisdom that might guide future scholars. Perhaps that is why I have chosen to draw on the life of my father, William Cecil Mullins, as the inspiration for the guidance I proffer here. I rarely speak about this good man and only few of my friends and colleagues ever had the pleasure of meeting him while he was alive. Yet, forever etched in my memory are his stories about growing up in the hills of Southwestern Virginia during the Great Depression, the survival instincts that those years instilled in him, and the abiding love he had for his mother, eight siblings, and for those hills he called home.Because I spring from such humble roots, I have always felt different from those I regarded as born to a career in the academy. Indeed, I see the fabric of my life as more akin to the quilts that my paternal grandmother, Creecy Lou, made from feed sacks and the remnants of tattered garments rather than to the rich tapestries I have seen adorning the halls of academia. That is not to disparage my upbringing or my grandmother’s quilts. In fact, the one quilt I have of hers that has survived all these passing years remains among my most cherished possessions. Every faded or worn piece carries memories and feelings that are truly precious to me. Like that quilt, my life is a patchwork that is not easily stitched together to form a clear or coherent tale of academic success that others might wish to emulate. Yet, I have achieved success. That I must admit. I also do not believe that my success came in spite of my humble roots. Instead, if I merit the right to stand among renowned scholars in education research contributing their acquired wisdoms, it is because of those roots and the insights they have afforded me.With that backdrop in place, let me share several basic “truths” that I have stitched together from my father’s words and deeds. These patchworked lessons have been instrumental to my academic success. Perhaps these lessons might inspire others seeking guidance. Whether these lessons represent “wisdom,” I cannot say. Yet, as with my grandmother’s quilt, I am confident in their practical value.


2021 ◽  
Vol 6 (1) ◽  
pp. 43-64
Author(s):  
Martine Herzog-Evans ◽  
Jérôme Thomas

The literature on rural criminology and rural prisons has so far essentially focused on debunking myths about rurality and rural crimes, and on the economic and social impacts of building prisons in rural areas. Typically, such rural prisons are recent. Conversely, due to its long history, France's rural prisons have in some cases been built during the 19th century within former convents from the Middle Ages or monasteries confiscated from the church during the 1789 Revolution. Missing from this literature, therefore, is, on the one hand, a focus on historic rural prison settings and, on the other hand, attention to individuals and professionals who work there. This paper focuses on a high security prison set in a middle-ages abbey in the middle of nature. In our interviews with its prison officers (POs) we used appreciative inquiry in order to better uncover the positive dimensions of rurality. We find that rurality is used to reinforce safety and the 'right distance' with prisoners, and to better cut off from the prison environment when they finish their shift. We also find that POs are bound by strong (rural) family ties that in turn contribute to their professional identity and values, and to their feelings of safety.


2019 ◽  
Vol 48 (2) ◽  
pp. 377-395
Author(s):  
Agostino Marchetto

The contribution starts with a status quaestionis which concerns its title about the hermeneutics of Vatican ii, well based in historical background. The roots are grounded in the difference between “event” and “occurrence” – in italian “evento” e “avvenimento”. This is linked with the change in the perspective of historiography realized in the first part of the last century. The vision of continuity (see “Annales”) was put aside, introducing the one of “events”, which are linked with “ruptures” and not continuity in the course of history. With this frame we can understand that in the one of the Church there must be consideration for the hermeneutics expressed finally in the formula of the title closed by a question mark, that is: D.H.: rupture or reform and renewal in the continuity of the unique subject the Church? The answer is: no rupture in discontinuity but reform and renewal. The initial input of the contribution are the speeches of Pope Francis in the U.S.A. and U.N., an answer to the actual Sitz im Leben as far as religious freedom in nowadays society, 50 years after D.H., in a moment in which more attention is given to the texts of Vatican ii, concretely avoiding to consider “the Council of the Press” (Pope Benedict) instead of the one “of the conciliar Fathers” (= participants). The procedure of the author is certainly inspired by the volume Vatican ii. La liberté religieuse, ed. by J. Hamer and Y. Congar. The first point of attention therefore in the analysis is “homogeneous evolution of the pontifical doctrine on the matter”. It is a fundamental vision which allows even a dogmatic evolution, if it is homogeneous. In fact, the Declaration represented a development of the doctrine, a step forward in the progress of civilization, a progress in the catholic doctrine but in the line of no contradiction. And at this point the thoughts of the two fundamental pillars allowing this step forward are presented; they are J. Courtney Murray and P. Pavan. Very important is the Courtney’s statement in this regard, the following: “The doctrine of D.H. is in plenitude traditional, but it is also new, in the sense that tradition is always a developing and progressive tradition”. The author presents later on some essential elements of the right to religious freedom, with the most important and solemn affirmation in the text (N. 2): This Vatican Council declares that the human person has the right to religious freedom. It is truly an historical affirmation in the life of the Church and also for the human family. It follows the study of the relation between religious freedom and the public powers and the illustration of the education to exercise freedom under the light of the Revelation. In the final part of the essay the author analyses…some consequences of D.H. without forgetting a judgment about the actual situation of religious freedom in the world which is becoming always more serious and worrying. Here two citations of Archbishop Paul R. Gallagher, Secretary of the Relations with the States of the Papal Secretariat, are exemplary, that is: “Unfortunately we have to admit that for years the question of the violence against Christians was not taken in serious consideration. – He concluded: Even if we cannot speak of persecution in the old continent [Europe] nevertheless we must not underestimate the rather alarming phenomenon of the intolerance of religious character”.


1984 ◽  
Vol 98 (3) ◽  
pp. 130-145
Author(s):  
Frans Baudouin

AbstractAttention is drawn to an unpublished oil sketch belonging to Mr. Guy Folkner of Brussels (Fig. 11), which is a modello for the signed painting by Thomas Willeboirts Bosschaert (1613/14-54) of Venus Lamenting Over Adonis in Jagdschloss Grunewald near Berlin (Fig. 2, Note 1). Another version, not signed and formerly attributed to Anthony van Dyck, is in the National Gallery of Canada, Ottawa (Fig. 3, Note 2). The pose of Adonis is derived from the figure of Christ in the central panel of Rubens' Descent from the Gross (1611-12) in Antwerp Cathedral (Fig. 4, Note 3) it should be noticed that the left arm of Adonis is a reverse rendering of the right arm of Christ (Fig. 5). However, the figures are treated by Willeboirts in the more elegant style of Van Dyck, the predominant influence on Flemish history painting shorty after 1640 or thereabouts. Two paintings by Willeboirts, ectch representing a different episode in the story of Venus and Adonis, are known to have belonged to the collections of the House of Orange: the Venus Lamenting Over Adonis now at Jagdschloss Crunewald and an Adonis Leaving Venus, formerly in the Mauritshuis in The Hague, which was destroyed by fire in 1940 in Middelburg, where it was on loan (Fig. 6). It is not easy to determine which of the two corresponds with the picture that Willeboirts painted for the Stadholder Frederick Henry in 1642 and which thus belonged to the first, commission received from him (Note 7), since in the documents concerned this is referred to only as Venus and Adonis. However, some characteristics of the painting formerly in the Mauritshuis are to be found in other works by Willeboits dating from 1646 and 1647 (Notes 20- 22) , so that it must have been done at about the same time as these. The painting at Grunewald may represent a somewhat early tage in his artistic evolution and might thus correspond with the one made for Frederick Henry in 1642. The discovery of this modello brings the number of known oil sketches by Willeboirts up to four, of which it is the earliest. The others are: a bozzetto in the Louvre for the large painting of The Princes Maurice and Frederick Henry on Horseback, commissioned by Amalia van Solms in 1649-50 for the Oranjezaal in the Huis ten Bosch (Note 24), a sketch for the large altarpiece of The Immaculata painted for the high altar of the church at Fuensaldana in 1652-4 and now in the Museo Nacional at Valladolid (Note 25), and an oil sketch in the Musée de Picardie at Amiens for The Assumption of the Virgin in the Church of Our Lady at Duffel (Note 26). A fifth sketch, a Venus and Adonis on paper belonging to the Earl of Wemyss (Note 27), proves to be the model for another Adonis Leaving Venus (Fig. 9), attributed to Willeboirts by Ludwig Burchard, which was on the art market in Berlin in 1930 (present whereabouts unknown). Here we see the same type of Venus as in, for example, The Toilet of Venus signed and dated 1644, which probably belonged to the House of Orange (Fig. 10, Note 29) and which came up at an auction in Stockholm in 1981. It seems likely that the paintings which Willeboirts and other Flemish painters made for the court in The Hague exerted some influence on Dutch painters active at the same period. Mythological pieces by Ferdinand Bol (Fig. 12, Note 45), Jacob Backer (Note 50), Caesar van Everdingen (Note 51) and others, in which a 'elassistic' tendency appears after about, 1650, do indeed show a rather similar elegant style and are characterized by the same idyllic mood. However, this is a matter which still requires further study.


2005 ◽  
pp. 220-224
Author(s):  
Vitaliy I. Docush ◽  
Ya. Poznyak

If we analyze our legislation in detail, we can see that there are so-called “legal scissors”. On the one hand, the law guarantees freedom by equalizing the rights of all citizens of the state (Article 24 of the Constitution), and on the other - leaves believers outside the legal field (Article 35 of the Constitution and Article 6 of the Law of Ukraine "On Freedom of Conscience and Religious organizations ") declaring separation from the church. It should be noted that even the Law on Education does not guarantee the right to receive alternative (not secular) education for children of believers, regardless of their affiliation with a religious organization, in educational institutions. It should also be noted that even in the years of Ukraine's independence, the issue of granting theological education a proper status that would equate it to secular rights has not yet been resolved. Again, the principle is the separation of the school and the church. Here are some questions.


2018 ◽  
Vol 4 (33) ◽  
pp. 189
Author(s):  
Zofia Kępińska Walczak

As one of today’s threats, abortion is both a sign of the times and a challenge for the Church and anyone who sees the evil of it. Every Christian is called to defend life, because life carries a unique dignity – each of us has been created by God out of love, and called to love. Today, when the topic of the human freedom to decide on everybody’s own life often comes up in the discussion about abortion, it should be reminded that this freedom is the right of every human being, also the one who cannot speak on their own behalf.


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