scholarly journals Supreme Pastor of the Church Cares for the Hungarian Church: Church Architecture of the Hungarian Church During the First Decade of John Paul II’s Papacy

2017 ◽  
Vol 48 (1) ◽  
pp. 53-57 ◽  
Author(s):  
Gréta Garai ◽  
Zorán Vukoszávlyev
Keyword(s):  
Significant Role ◽  
Catholic Church ◽  
Church Architecture ◽  
Pope John Paul Ii ◽  
Christian Religion ◽  
John Paul Ii ◽  
History Of ◽  
The Church ◽  
The Catholic Church

One of the first longer letters of Pope John Paul II was addressed to the Hungarian Episcopacy and the Hungarian Catholics. Besides the traditional Polish-Hungarian friendship, he highlighted the person of Saint Stephen and the role of Hungary in the history of the Christian religion. “  […] the Catholic Church, which had such a significant role in the history of Hungary, can still pervade the spiritual image of your country, and can make the lightness of Jesus Christ’s gospel, that gave light to the sons of the Hungarian people during so many centuries, shine for your sons and daughters.”- wrote in his letter.

scholarly journals The creative contribution of John Paul II to the development of the cathedral paradigm of adjornamento

2013 ◽  
pp. 279-286
Author(s):  
Daryna Marcinovska
Keyword(s):  
Catholic Church ◽  
Second Vatican Council ◽  
John Paul Ii ◽  
Vatican Council ◽  
Creative Contribution ◽  
History Of ◽  
The Church ◽  
Important Shift ◽  
First Session ◽  
The Catholic Church

The history of the Second Vatican Council (1962-1965) and the theological and archpastoral activities of Karol Wojtyla are inextricably linked, because it was with the participation in the Cathedral of the life of the bishop that a new stage began - he became one of the leaders of the movement for the renewal of the Catholic Church. In 1962-1963, Bishop Karol Wojtyla participated in the work of the 1 st and 2 nd sessions of the Second Vatican Council. It was at this time in Rome that he met with Cardinal Franz König, one of the most influential and intellectual figures in the church in Europe. This was the beginning of an extremely important shift in the career of Bishop C. Wojtyla1. In October 1962, he participates in the work of the first session of the Second Vatican Council as one of his youngest and most active members1 2. Next year, at the closing of the second session, he is appointed archbishop, Metropolitan Krakowski.

scholarly journals THE HISTORY OF THE CONQUERING OF THE BEING OF AFRICANS THROUGH LAND DISPOSSESSION, EPISTEMICIDE AND PROSELYTISATION

2015 ◽  
Vol 41 (2) ◽  
pp. 145-163 ◽  
Author(s):  
T Lephakga
Keyword(s):  
Catholic Church ◽  
Dutch Reformed ◽  
African People ◽  
Reformed Church ◽  
Land Dispossession ◽  
The World ◽  
History Of ◽  
The Church ◽  
The Catholic Church

This paper examines the role of colonisation in the conquering of the Being of Africans. It is pointed out that the colonisation of Africa became possible only because the church  − particularly the Catholic Church and the Protestants − gave backing to it. Colonialism and Christianity are often associated because Catholicism and Protestanism were the religions of the colonial powers. Thus Christianity gave moral and ethical foundation to the enslavement of Africans. Colonisation is a concept which involves the idea of organising and arranging, which etymologically means to cultivate or to design. Therefore, it is the contention of this paper that this organising and arranging of colonies had a dire impact on the Being of the African people. Colonisation manifests itself through land dispossession (which in South Africa was given theological backing by the Dutch Reformed Church), epistemicide and proselytisation. Colonisation was informed by the idea of the scramble for Africa, which was blessed and commissioned particularly by the Catholic Church; and the notion of geopolitics of space, according to which the world has been divided by Europeans into two − namely the centre (occupied by the Europeans) and the periphery (occupied by non-Europeans). This division was informed by the articulation that ‘I conquer; therefore I am the sovereign’. Therefore, following the ego conquiro (i.e. I conquer), which was followed by the Cartesian ego Cogito (i.e. I think) then those who possess both the ego conquiro and ego cogito felt justified to colonise those who lacked these. This was felt in Africa through land dispossession, and Africans were forced to go through a violent process which alienated them from their ancestral land. Land is ancestral in the Being of the African people, and therefore any disturbance to the relation between the land and the Africans will result in them losing their Being (or self) − becoming pariahs in their ancestral land. This made them a conquered people and empty shells that accepted everything coming their way. It is against this background that the paper will explore the role of colonisation in the conquering of the Being of Africans through land dispossession, epistemicide and proselytisation.

Pontifical Institute of Medieval Studies, Toronto, 11th July 1982

Moreana ◽  
2004 ◽  
Vol 41 (Number 157- (1-2) ◽  
pp. 58-71
Author(s):  
John McConica
Keyword(s):  
Catholic Church ◽  
Church Of England ◽  
Historical Review ◽  
Roman Catholic ◽  
International Commission ◽  
Medieval Studies ◽  
John Paul Ii ◽  
The Church ◽  
The Catholic Church

During the period in which these papers were given, there were great achievements on the ecumenical scene, as the quest to restore the Church’s unity was pursued enthusiastically by all the major Christiandenominations. The Papal visit of John Paul II to England in 1982 witnessed a warmth in relationships between the Church of England and the Catholic Church that had not been experienced since the early 16th century Reformation in England to which More fell victim. The Anglican-Roman Catholic International Commission was achieving considerable doctrinal consensus and revisionist scholarship was encouraging an historical review by which the faithful Catholic and the confessing Protestant could look upon each other respectfully and appreciatively. It is to this ecumenical theme that James McConica turns in his contribution.

PRZEŚLADOWANIA KOŚCIOŁA KATOLICKIEGO NA ZIEMIACH POLSKICH W DOBIE POWSTANIA STYCZNIOWEGO W ŚWIETLE RAPORTU KONSULATU FRANCJI W WARSZAWIE Z 1869 ROKU

2016 ◽  
Vol 12 (4) ◽  
pp. 67-88
Author(s):  
Jacek Wojda
Keyword(s):  
Catholic Church ◽  
Political Repression ◽  
Hard Time ◽  
Church And Society ◽  
History Of ◽  
Difficult Position ◽  
Apostolic See ◽  
Xix Century ◽  
The Church ◽  
The Catholic Church

Seventieth of XIX century were very hard time for Catholic Church in Polish Kingdom. Mainreason was aim for independency in Poles’ hearts. Deeply connected with polish nation, Churchsuffered because of Tsar’ political repression. Although different stages of its history are not closelyconnected with post uprising’s repressions.Report of French General Consulate in Warsaw bearing a date 1869 stress accent on samekind of the Catholic Church persecutions, which were undertaken against bishops and dioceseadministrators, and some of them were died during deportation on Siberia, north or south Russia.Hierarchy was put in a difficult position. They had to choose or to subordinate so called Rome CatholicSpiritual Council in Petersburg or stay by the Apostolic See side. Bishop Konstanty Łubieński isacknowledged as the first Victim of that repressions.Outlook upon history of persecutions, which is presented, shows not only Church but pointsout harmful consequences Russia’s politics in the Church and society of the Polish Kingdom. Citedarchival source lets us know way of looking and analysing history during 1861−1869 by Frenchdiplomats.

Lamennais

1947 ◽  
Vol 9 (2) ◽  
pp. 205-229 ◽  
Author(s):  
Waldemar Gurian
Keyword(s):  
Nineteenth Century ◽  
Catholic Church ◽  
Early Church ◽  
The Third ◽  
Vatican Council ◽  
Papal Infallibility ◽  
History Of ◽  
The Church ◽  
The Catholic Church

The history of the Catholic Church includes men who, after brilliant services to the Church, died outside her fold. Best known among them is Tertullian, the apologetic writer of the Early Church; less known is Ochino, the third vicar-general of the Capuchins, whose flight to Calvin's Geneva almost destroyed his order. In the nineteenth century there were two famous representatives of this group. Johann von Doellinger refused, when more than seventy years old, to accept the decision of the Vatican Council about papal infallibility. He passed away in 1890 unreconciled, though he had been distinguished for years as the outstanding German Catholic theologian. Félicité de la Mennais was celebrated as the new Pascal and Bossuet of his time before he became the modern Tertullian by breaking with the Church because Pope Gregory XVI rejected his views on the relations between the Church and die world. As he lay deathly ill, his niece, “Madame de Kertanguy asked him: ‘Féli, do you want a priest? Surely, you want a priest?’ Lamennais answered: ‘No.’ The niece repeated: ‘I beg of you.’ But he said with a stronger voice: ‘No, no, no.

scholarly journals Pope John Paul II and the Neurological Standard for the Determination of Death: A Critical Analysis of his Address to the Transplantation Society

2017 ◽  
Vol 84 (2) ◽  
pp. 155-186 ◽  
Author(s):  
Doyen Nguyen
Keyword(s):  
Brain Death ◽  
Catholic Church ◽  
The Body ◽  
Human Organism ◽  
Determination Of Death ◽  
Pope John Paul Ii ◽  
John Paul Ii ◽  
The Brain ◽  
The Catholic Church

The introduction of the “brain death” criterion constitutes a significant paradigm shift in the determination of death. The perception of the public at large is that the Catholic Church has formally endorsed this neurological standard. However, a critical reading of the only magisterial document on this subject, Pope John Paul II's 2000 address, shows that the pope's acceptance of the neurological criterion is conditional in that it entails a twofold requirement. It requires that certain medical presuppositions of the neurological standard are fulfilled, and that its philosophical premise coheres with the Church's teaching on the body-soul union. This article demonstrates that the medical presuppositions are not fulfilled, and that the doctrine of the brain as the central somatic integrator of the body does not cohere either with the current holistic understanding of the human organism or with the Church's Thomistic doctrine of the soul as the form of the body. Summary The concept of “brain death” (the neurological basis for legally declaring a person dead) has caused much controversy since its inception. In this regard, it has been generally perceived that the Catholic Church has officially affirmed the “brain death” criterion. The address of Pope John Paul II in 2000 shows, however, that he only gave it a conditional acceptance, one which requires that several medical and philosophical presuppositions of the “brain death” standard be fulfilled. This article demonstrates, taking into consideration both the empirical evidence and the Church's Thomistic anthropology, that the presuppositions have not been fulfilled.

Children, the Liturgy, and the Reformation: the Evidence of the Lichfield Cathedral Choristers

1994 ◽  
Vol 31 ◽  
pp. 261-274
Author(s):  
T. N. Cooper
Keyword(s):  
Catholic Church ◽  
Main Concern ◽  
Recent Past ◽  
Christian Church ◽  
Central Importance ◽  
Administrative Records ◽  
The Reformation ◽  
History Of ◽  
The Church

The great interest generated by the theme of this year’s conference reflects the central importance of children in the history of the Christian Church, yet at the same time their omission from much of historical writing. For all but the recent past this is largely the result of the difficulties with the source material itself, and this is certainly true for historians of the Church during the medieval and Reformation periods. The main concern of the administrative records of the Catholic Church was with adults and, in particular, ordained men. It is to the schools that we must look for the most useful references to children and, more specifically, to the choir schools for evidence of the role of boys in the liturgy.

Bridging the Gap between Orthodoxy and Orthopraxis: The Catholic Church’s Concern for Migrants

2016 ◽  
Vol 34 (1) ◽  
pp. 1-11
Author(s):  
Reginald Alva
Keyword(s):  
Catholic Church ◽  
Global Migration ◽  
The Poor ◽  
The Church ◽  
The Catholic Church

Migration is a global phenomenon. An essential part of the mission of the Catholic Church is to love Christ particularly in the poor and the weak, which includes migrants. The Magisterium of the Church has consistently stressed reaching out to migrants. However, issuing documents would mean nothing if Christians do not implement them in letter and spirit. Christian charity would be meaningless if it remains only as a part of orthodoxy without orthopraxis. The phenomenal rise in global migration has created unfavorable conditions for many migrants. The Church being an ‘expert in humanity’ has a great task to reach out to the least in the society.1 In this article, we shall examine the role of the Catholic Church in bridging the gap between the orthodoxy and orthopraxis in their mission for migrants. We shall base our study on the documents of the Church and actual cases of migrant ministry in the Church.

scholarly journals Kościół katolicki i neopogaństwo niemieckie w myśli Leona Halbana

2019 ◽  
Vol 41 (3) ◽  
pp. 109-125
Author(s):  
Ryszard Polak
Keyword(s):  
Middle Ages ◽  
Catholic Church ◽  
Public Life ◽  
Critical Assessment ◽  
Academic Achievements ◽  
European Culture ◽  
The Family ◽  
The Church ◽  
The Catholic Church

THE CATHOLIC CHURCH AND GERMAN NEOPAGANISM IN LEON HALBAN’S THOUGHTThis article presents the views of Leon Halban referring to the problems of German religiosity. In the first part of the article, the family and the character and the academic achievements of this scholar were characterized. In the next part of the article, his views on the role of the Catholic Church in European culture were analyzed and his position in which he made a critical assessment of German religiosity was presented. Halban assumed that the Christianity practiced by Germans since the Middle Ages did not result from their authentic conversion. The Germans were often religiously indifferent and tended to fall into various heresies and deviations from faith. They also sought to achieve supremacy of the state over the Church in public life and law. Halban argued that a renewal of morality can only be achieved in the Catholic Church, whose ethical principles and doctrine should be propagated and applied in everyday life.

scholarly journals Russian Liturgical Memories in the Slavic Byzantine-Catholic Menologion (Recensio Vulgata) of the Mid-20th Century

Slovene ◽  
2021 ◽  
Vol 10 (1) ◽  
pp. 368-391
Author(s):  
Ilya V. Semenenko-Basin ◽  
Stefano Caprio
Keyword(s):  
20Th Century ◽  
Catholic Church ◽  
The People ◽  
North Eastern ◽  
The World ◽  
History Of ◽  
Catholic Churches ◽  
The Church ◽  
Eastern Russia ◽  
The Catholic Church

The article is devoted to the menologion (calendar of saints) compiled in the 20th century for Russian Byzantine Catholics. The latter are a church community with its own Byzantine-Slavic worship and piety, which follow both the Catholic and the Eastern spiritual traditions. Like the entire liturgical literature of the Russian Eastern Catholics, the menologion was created in Rome under the auspices of the Congregation for Eastern Churches, as part of the activities of the Russian Catholic Apostolate, i.e., of the mission of the Catholic Church addressed to Russia and the Russian diaspora in the world. The corpus of service books for Russian, Bulgarian and Serbian Eastern Catholics was called Recensio Vulgata. The menologion under study is contained in the books of Recensio Vulgata and was compiled on the basis of the Orthodox menologia of pre-revolutionary Russia. The compilers of the Byzantine-Catholic menologion did not just select Russian liturgical memories in a certain way, they also included the names of several martyrs of the Eastern Catholic Churches and some additional commemorations of Western saints. According to the compilers of the menologion, the history of Catholic (orthodox) holiness in North-Eastern Russia ended at the turn of the 1440s, when the Principality of Moscow and the Novgorod Republic abandoned the Union of Florence. The menologion reflects the era after the Union of Florence in the events that show the invariable patronage of the Mother of God over the people and the Russian land. The Recensio Vulgata menologion (RVM) contains twelve Russia-specific holidays that honor icons of the Mother of God, nine of which celebrate the events of the period from the late 15th to the 17th centuries. The compilers of the menologion created a well-devised system in which the East Slavic saints, the ancient saints of the Byzantine menologion, the Latin teachers of the Church, the saints of the Byzantine Catholic churches of different eras all are subject to harmonious logic, and harmony serves to organize the whole.

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