Ecumenical Context Poland
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BNTC Programme 18-011 AUG18.Indd
British New Testament Conference St Mary’s University, Twickenham Thursday 6th to Saturday 8th September 2018 18/0011 British New Testament Conference Programme | 1 Conference Information Publishers’ Display The publishers’ display is located in the Dolce Vita café, which is where tea and coffee will be served. Departure All bedrooms must be vacated by 9am. Luggage can be securely stored in classroom G1 (close to reception). Keys are to be deposited in the key box located on the wall next to the Security Lodge. Packed lunches are available if pre-booked on day of arrival. Wi-Fi Access Residential guests will receive login details as part of their key pack on arrival. Non-residential conference guests should request a temporary login upon registration. Please note that Eduroam is available on campus. Contact details Katherine Colbrook Conference and Events Manager T: 020 8240 4311 E: [email protected] Professor Chris Keith Chair of the Organising Committee T: 07595 089923 E: [email protected] Security Lodge/Security Emergency T: 020 8240 4335 / 020 8240 4060 2 | St Mary’s University Twickenham London Programme Overview Thursday 6th September 9am-3pm Early check-in to bedrooms available from 9am to 3pm Reception 11.45am Pre-conference trip to British Library and/or National Gallery Offsite led by Simon Woodman and Michelle Fletcher. Meet point St Mary’s Leaving and returning to St Mary’s Main Reception 3-5.30pm Conference registration, accommodation check-in and coffee (from 3pm) Dolce Vita café 5.30-6.30pm Wine reception -
Pdf (Accessed January 21, 2011)
Notes Introduction 1. Moon, a Presbyterian from North Korea, founded the Holy Spirit Association for the Unification of World Christianity in Korea on May 1, 1954. 2. Benedict XVI, post- synodal apostolic exhortation Saramen- tum Caritatis (February 22, 2007), http://www.vatican.va/holy _father/benedict_xvi/apost_exhortations/documents/hf_ben-xvi _exh_20070222_sacramentum-caritatis_en.html (accessed January 26, 2011). 3. Patrician Friesen, Rose Hudson, and Elsie McGrath were subjects of a formal decree of excommunication by Archbishop Burke, now a Cardinal Prefect of the Supreme Tribunal of the Apostolic Signa- tura (the Roman Catholic Church’s Supreme Court). Burke left St. Louis nearly immediately following his actions. See St. Louis Review, “Declaration of Excommunication of Patricia Friesen, Rose Hud- son, and Elsie McGrath,” March 12, 2008, http://stlouisreview .com/article/2008-03-12/declaration-0 (accessed February 8, 2011). Part I 1. S. L. Hansen, “Vatican Affirms Excommunication of Call to Action Members in Lincoln,” Catholic News Service (December 8, 2006), http://www.catholicnews.com/data/stories/cns/0606995.htm (accessed November 2, 2010). 2. Weakland had previously served in Rome as fifth Abbot Primate of the Benedictine Confederation (1967– 1977) and is now retired. See Rembert G. Weakland, A Pilgrim in a Pilgrim Church: Memoirs of a Catholic Archbishop (Grand Rapids, MI: W. B. Eerdmans, 2009). 3. Facts are from Bruskewitz’s curriculum vitae at http://www .dioceseoflincoln.org/Archives/about_curriculum-vitae.aspx (accessed February 10, 2011). 138 Notes to pages 4– 6 4. The office is now called Vicar General. 5. His principal consecrator was the late Daniel E. Sheehan, then Arch- bishop of Omaha; his co- consecrators were the late Leo J. -
The Model of Religious Education in the French Province of the Old
Tomasz Dariusz Mames ORCID: 0000-0001-7218-5161 Paris The Model of Religious Education in the French Province of the Old Catholic Church of the Mariavites and in the Community of the Church of Sainte- Marie in Mont-Saint-Aignan ABSTRACT KEYWORDS Old Catholic Church of the Mariavites – The subject of the research is the model of religious education in Province of France, the French Province of the Old Catholic Mariavites and in the Com- Sainte-Marie Church munity of Sainte-Marie in Mont-Saint-Aignan. The research objec- in Mont-Saint-Aignan, tive is to characterize the main areas of religious education of these immigration, religious education in France, religious communities; that is, pastoral counselling, liturgy and cat- ecumenism, pastoral echization. The research procedure was carried out using a set of theology pedagogical and theological research methods: interview (with the clergy), active (participant) observation, analysis of documents, and the historical-comparative method. The model of religious education, developed in these two independently existing Churches in France, indicates the response of Christian communities to religious needs in a secularized society. Through pastoral counselling, the recipients of which are not only members of these communities, but also Muslims, Jews, Hindus, agnostics or atheists, these communities have become known as places of spiritual support. A complementary element of counselling is catechization, and both these elements are aimed at SPI Vol. 22, 2019/1 introducing these people into liturgical life. However, it is not a closed ISSN 2450-5358 model, focused on proselytizing, but rather an open one, aiming at e-ISSN 2450-5366 DOI: 10.12775/SPI.2019.1.010 restoring hope in the secular and atheistic society. -
LIC CHURCH in POLAND the History of Evolution of Catholic Church's
2. CHANGES OF TERRITORIAL STRUCTURE OF THE CATHO- LIC CHURCH IN POLAND1 The history of evolution of Catholic Church’s administrative-territorial structure in Poland can be divided into seven periods (cf. Kumor 1969) determined by historic turning points and administrative reforms of the Church itself: − Independent Poland (968 – 1772/95), − Partition period (1772/95 – 1918), − Interwar period (1918 – 1939), − Nazi occupation years (1939-1945) − First period of the People’s Republic of Poland – the biggest persecu- tions of the Catholic Church (1945 – 1972), − Second period of the People’s Republic of Poland (1972 – 1992), − Period after the great administrative reform of the Church in Poland, time of Polish transformation (after 1992). During the first, and at the same time the longest period, there have been two metropolises2 in Poland – in Gniezno (since 1000) and in Lvov (since 1375). However, the first bishopric and diocese – in Poznań was founded soon after the baptism of Poland (966/967). During the congress of Gniezno in the year 1000 the papal bulls were announced and introduced the first church province in Poland. The borders of the new metropolis3 and Diocese of Poznań were the same as the borders of Poland during this period (Jaku- bowski, Solarczyk 2007; Kumor 2003a) – cf. Map 1. As E. Wiśniowski (2004) underlines, the parish network, or more specifically – the church network was developing on the basis of the existing network of fortresses, especially those of major economic significance. Such locations enabled Christianization of neighbouring lands, and when needed, defense of clergy and churches from potential threats. In the ages to come, administrative structure of the Church was very dynamic. -
Old-Catholic Church of the Mariavites
Occasional Papers on Religion in Eastern Europe Volume 8 Issue 3 Article 5 7-1988 Old-Catholic Church of the Mariavites Unknown Authors Follow this and additional works at: https://digitalcommons.georgefox.edu/ree Part of the Catholic Studies Commons, Christianity Commons, and the Eastern European Studies Commons Recommended Citation Authors, Unknown (1988) "Old-Catholic Church of the Mariavites," Occasional Papers on Religion in Eastern Europe: Vol. 8 : Iss. 3 , Article 5. Available at: https://digitalcommons.georgefox.edu/ree/vol8/iss3/5 This Article, Exploration, or Report is brought to you for free and open access by Digital Commons @ George Fox University. It has been accepted for inclusion in Occasional Papers on Religion in Eastern Europe by an authorized editor of Digital Commons @ George Fox University. For more information, please contact [email protected]. OLD-CATHOLIC CHURCH OF THE MARIAVITES :Z.tariavitism appeared in the Polish lands at the end of the 19th century as a religious movement aiming at the reform of Po lish Cath• olicism. Th is striving found its manifestation in numerous meetings and conventions of the clergy taking place in all dioceses of the 1 Pol ish Kingdom. The main topic of these conventions was the problem of theological and pastoral formation of the clergy. Postulated was un iversal upgrading of know ledge , starting with the reform of seminary studies and pastoral activity. In 1893, personal reve lations of Maria Franciszka Kozlowska (1862- 1921), mother superior of one of the monas tic orders in Plock, founded at the initiative of Father Honorat 2 Kozminski, became a spiritual basis of the budding movement. -
Poland 2017 International Religious Freedom Report
POLAND 2017 INTERNATIONAL RELIGIOUS FREEDOM REPORT Executive Summary The constitution provides for freedom of religion and states that religion is a personal choice, and all churches and religious organizations have equal rights. An agreement with the Holy See determines relations with the Roman Catholic Church and grants it privileges not accorded to other religious groups. Statutes adopted because of agreements between the government and other churches and religious organizations determine relations with those groups. The criminal code prohibits public speech offensive to religious sentiment. The Supreme Administrative Court dismissed an appeal that, if successful, would have led to the deregistering of the Union of Progressive Jewish Communities in Poland. The government made a final determination on 60 communal property restitution cases involving claims by religious communities during the year, out of approximately 3,600 outstanding. The leader of the governing Law and Justice Party (PiS) met with Jewish groups after they wrote to him expressing concerns over growing anti-Semitism. Parliament asked the interior minister to respond after Muslim groups wrote to the speaker of the lower house asking him to protect the Muslim minority. The interior minister ordered an investigation after Holocaust survivor groups discovered that a 1999 video of naked people laughing and playing tag in a concentration camp gas chamber had been filmed in the former Nazi Stutthof concentration camp. PiS members made statements against Muslim migrants, and one party parliamentarian tweeted an anti-Semitic comment. The PiS leader denounced anti-Semitism, and President Andrzej Duda said the country had a duty to speak out about the extermination of its Jewish population by the Nazis during WWII. -
CEC Member Churches
Conference of European Churches MEMBER CHURCHES CEC Member Churches This publication is the result of an initiative of the Armenian Apostolic Church, produced for the benefit of CEC Member Churches, in collaboration with the CEC secretariat. CEC expresses its gratitude for all the work and contributions that have made this publication possible. Composed by: Archbishop Dr. Yeznik Petrosyan Hasmik Muradyan Dr. Marianna Apresyan Editors: Dr. Leslie Nathaniel Fr. Shahe Ananyan Original design concept: Yulyana Abrahamyan Design and artwork: Maxine Allison, Tick Tock Design Cover Photo: Albin Hillert/CEC 1 2 CEC MEMBER CHURCHES - EDITORIAL TEAM Archbishop Yeznik Petrosyan, Dr. of Theology (Athens University), is the General Secretary of the Bible Society of Armenia. Ecumenical activities: Programme of Theological Education of WCC, 1984-1988; Central Committee of CEC, 2002-2008; Co-Moderator of Churches in Dialogue of CEC, 2002-2008; Governing Board of CEC, 2013-2018. Hasmik Muradyan works in the Bible Society of Armenia as Translator and Paratext Administrator. Dr. Marianna Apresyan works in the Bible Society of Armenia as EDITORIAL TEAM EDITORIAL Children’s Ministry and Trauma Healing projects coordinator, as lecturer in the Gevorgyan Theological University and as the president of Christian Women Ecumenical Forum in Armenia. The Revd Canon Dr. Leslie Nathaniel is Chaplain of the Anglican Church of St Thomas Becket, Hamburg. Born in South India, he worked with the Archbishop of Canterbury from 2009-2016, initially as the Deputy Secretary for Ecumenical Affairs and European Secretary for the Church of England and later as the Archbishop of Canterbury’s International Ecumenical Secretary. He is the Moderator of the Assembly Planning Committee of the Novi Sad CEC Assembly and was the Moderator of the CEC Assembly Planning Committee in Budapest. -
ZGAE 63 (2019) ARTICLES Hans-Jürgen Bömelburg, Catholic Devotional Movements and the Creation of Heterodoxic Churches in East Central Europe
ZGAE 63 (2019) ARTICLES Hans-Jürgen Bömelburg, Catholic devotional movements and the creation of heterodoxic churches in East Central Europe. The Mariavite Church in Poland before World War I There has been a lot of research into the Mariavites in recent decades in Poland. This article presents various study papers relating to that topic and their results. The aim of the article is to analyze the discussed devotion movement against the background of social and mental changes in Central and Eastern Europe at the turn of the 19th and 20th century. The Mariavite movement is based on the revelation of Divine Mercy received by the Polish nun Feliksa Kozlowska (1862- 1921), who after the revelations in 1893 undertook a mission to heal the Polish clergy. The Marian community initially operated within the Roman Catholic Church, preserving its customs and devotional practices. However, in 1906, after the excommunication imposed by Pope Pius X on the founder and priest Jan Maria Kowalski (1871-1942), it was excluded from it. The Mariavite Church was involved in social care by setting up guards, schools, shelters and cheap kitchens. It was particularly popular in the region of Łódź, where poverty was exceptionally severe. Under pressure from the Mariavite Church, the Catholic Church also started to be more involved in social care. Moreover, the Mariavites provided more space for women's piety and thus responded to the needs of the time. Andrzej Kopiczko, The Role of the German Clergy Remaining in the Diocese Warmia after the Second World War and their Fates The situation of the Warmian priests ordained before 1945 was not easy under the new political conditions after the end of the war. -
The Religious Market in Poland – Chosen Aspects
THE RELIGIOUS MARKET IN POLAND – CHOSEN ASPECTS. PRELIMINARY REMARKS Ewa Stachowska* The relationship between religion and the market or more broadly, the economy and economic processes, is the sphere of analyses within social sciences, which has a well-established tradition, set in two interpretative trends, emphasising the dia- lectical nature of this relation (Stachowska, 2004: 104). The first one is connected with M. Weber’s concept, who indicated the role of religion in economic devel- opment, whereas this influence was especially visible in the ascetic Protestantism. The doctrinal assumptions of Protestantism, by affirming certain norms of work and life, such as frugality, methodicalness, and consumer restraint, being above all a form of undertaken efforts aimed at achieving salvation, contributed not only to shaping a specific form of work ethic, but also to capital accumulation, resulting in initiating specific economic processes. In other words, religion creates – accord- ing to this perspective – grounds for the emergence of given attitudes and pro-eco- nomic behaviours, which involve changes on a macrosocial scale. Weber’s vantage point reveals that religion can determine economic behaviours, leading to the emer- gence of certain norms, favouring the development of capitalism (Weber, 1994). However, the second dimension of the analyses is set in reverse dependence, emphasising the influence of market mechanisms on the religious sphere, namely the adaptation of economic rules and using mercenary criteria by religious organ- izations in their activity. We can view the sources of such a perspective in A. Smith’s concept, who framed the scope of the “economics of religion” quite accurately, at the same time emphasising the universality of the market rules of supply and demand, determining strategies and forms of action not only of secular, * Ewa Stachowska – PhD in Sociology, Professor at the Institute of Social Prevention and Resocial- ization, University of Warsaw, Vice-Director of Institute of Social Prevention and Resocialization, UW, Poland. -
Poland 2020 International Religious Freedom Report
POLAND 2020 INTERNATIONAL RELIGIOUS FREEDOM REPORT Executive Summary The constitution provides for freedom of religion. It states religion is a personal choice, and all churches and religious organizations have equal rights. A concordat with the Holy See defines relations with the Roman Catholic Church. Statutes and agreements determine relations between the government and 14 other religious groups. The law prohibits public speech offensive to religious sentiment. In July, the government moved to invalidate the registration of the Reformed Catholic Church for recognizing same-sex marriage after registering the group earlier in the year. Municipal authorities in the town of Jaslo proceeded with construction of a road running through what the Rabbinical Commission for Cemeteries identified as a Jewish cemetery and, after uncovering several graves, exhumed the bodies and reburied them in another cemetery over the opposition of the commission. The government decided 22 religious communal-property restitution cases out of 2,938 outstanding cases, compared with 151 cases decided in 2019. During the national presidential campaign, President Andrzej Duda and governing Law and Justice Party (PiS) Chairman Jaroslaw Kaczynski, as well as opposition politicians, expressed opposition to restitution for Jewish heirless property claims arising from the Holocaust era. Government-controlled media used anti-Semitic rhetoric during the presidential campaign in the spring and summer. Some opposition parliamentarians made anti-Semitic comments during the year. Senior government officials participated in Holocaust remembrance events. The government investigated 370 religiously motivated incidents in 2019 (the most recent data available), compared with 429 in the previous year. There were 182 anti-Semitic, 112 anti-Muslim, and 76 anti-Catholic incidents. -
The Slavic Pope?
Magnus Lundberg The Slavic Pope? Jan Maria Michał Kowalski and the Mariavites [Preliminary version, July 26, 2019] As far as we know, Archbishop Ján Maria Michał Kowalski (1871–1942), the longtime leader of the Polish (Old) Catholic Mariavite Church claimed much spiritual power, even a kind of Messiah-status, but that he never explicitly claimed the papacy. Still, bishops in the Mariavite core group, at least from the mid-1920s, asserted that the Roman pontiff was not the true pope anymore, that the Holy See had moved from Rome to the Mariavite centre in Plock, and that Kowalski was the long-awaited ‘Slavic Pope’, that Polish nationalist authors had written about: a liberator and a benevolent religious leader. The founder of the Mariavites was Sister Feliksa Maria Franciszka Kozlowska (1862–1921), often called Little Mother (Mateczka). She claimed to receive divine revelations–‘understandings’–from 1893 onwards, and the interpretation of them played a significant role in the development of the Mariavite doctrine, both before and after her death. Posthumously many followers believed Little Mother to be divine, and Archbishop Kowalski had an almost sacred status, even during his life. Claiming ‘understandings’, too, he introduced drastic doctrinal changes throughout the 1920s. Still, Kowalski’s autocratic rule and the unorthodox doctrinal development led to a schism in 1935, when only a small minority of the faithful remained with him. Though there are Mariavites abroad–some lineages of succession accepted by the mother church, others not–Maravitism is a very Polish religion. For those who know the Polish language, which I, unfortunately, do not, primary sources are abundant, including books and journals, published by the church. -
© in This Web Service Cambridge University
Cambridge University Press 978-0-521-36429-4 - A History of Polish Christianity Jerzy Kloczowski Index More information Index Main subject entries are arranged in alphabetical order. Subheadings beneath the main subject headings are arranged in chronological order to reflect the development of themes. The designa- tion ‘King’ or ‘Queen’ after the name of an individual indicates that they were King or Queen of Poland. Aachen rule 17 Armenians 91, 132 abortion 341 August III, King 130, 134 Academy of Catholic Theology (Akademia Augustine, St, Rule of 18, 24 Teologee Katolickiej, ATK) 313, 320 Augustinian Canons 61 Action Franc¸aise, Pius XI condems 263 Augustinian Friars or Hermits: thirteenth Adalbert, Bishop (representative of Holy century 33, 41; seventeenth and Roman Emperor Otto III at Kievan eighteenth centuries 143 court) 10 Austria: policy towards Poland, eighteenth Adalbert, St see Wojciech, St century 130–1; Maria Theresa, Empress Adamski, Stanislaw, Bishop 299 of Austria 192; Joseph II, Emperor of Adventists 275, 301, 313 Austria 170, 172, 192; policies affecting Albertines xxxv, 245 the churches after Austrian Partition Alexander (Bishop of Plock) 25 190–2, 198; diplomatic relations with the Alexander I, Tsar (1801–25) 191, 193–4 Vatican, nineteenth century 206; see also Anabaptists 86, 94, 98, 104 Partitions ancestor worship 9 Austria-Hungary, views of nationalism 214 Andrew Swierad, St 14 Angela Merici, St xxxvi Bamberg, bishop of (St Otto) 11, 16 Anglican Church and Anglicanism 209, 262 baptism 11–12, 23, 47 Anna (wife of Henryk