2,323 research outputs found

    The Polish current of criticism of communism (Bolshevism) in the years 1917-1939 : bibliography of sources

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    Satyra na dogmat? „Strategia przewrotności” w Dogmie Kevina Smitha

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    Satire on dogma? The strategy of subversion in Kevin Smith’s DogmaReligious themes which appear in the cinema in a fashion that differs from the classical view of Bible stories often become problematic for the audience, especially its more religious members, who find such movies blasphemous and sacrilegious. At the same time, it seems that the aim of many such works is not to act against religion, but rather to show the truths of faith in a new perspective. This kind of approach, described as a “strategy of subversion“ based on the affirmation by illusory negation, can be found in the way Kevin Smith created his Dogma (1999). The aim of this article is to examine those aspects of Dogma, which on the one hand undermine the dogmatic character of religion and the commercialization of the Catholic Church, and on the other, expose and emphasize the senses of faith and cultivating religion lying underneath the pop culture in a ostensibly profane form.Satire on dogma? The strategy of subversion in Kevin Smith’s DogmaReligious themes which appear in the cinema in a fashion that differs from the classical view of Bible stories often become problematic for the audience, especially its more religious members, who find such movies blasphemous and sacrilegious. At the same time, it seems that the aim of many such works is not to act against religion, but rather to show the truths of faith in a new perspective. This kind of approach, described as a “strategy of subversion“ based on the affirmation by illusory negation, can be found in the way Kevin Smith created his Dogma (1999). The aim of this article is to examine those aspects of Dogma, which on the one hand undermine the dogmatic character of religion and the commercialization of the Catholic Church, and on the other, expose and emphasize the senses of faith and cultivating religion lying underneath the pop culture in a ostensibly profane form

    Kościół w świecie bez Boga

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    Polacy w Kościele katolickim na Kaukazie Północnym

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    The history of the Poles in the North Caucasus dates back to the turn of the 16th and 17th centuries, but the presence of  Catholic priests in this region can only be spoken of at the beginning of the nineteenth century. At first Polish priests only made travels to the Caucasus, but later began to set up parishes to address the spiritual needs of the Poles exiled there. The pastoral activity of the priests was not limited to the sphere of the spirit, but also focused on material help. An important point of their activity was the construction of churches. They collected donations for this purpose themselves and were also constantly supported by the Russian authorities. They were not detracted in their endeavors by the repressions that followed in the wake of the Polish national uprisings or suspicion of proselytism.The history of the Poles in the North Caucasus dates back to the turn of the 16th and 17th centuries, but the presence of  Catholic priests in this region can only be spoken of at the beginning of the nineteenth century. At first Polish priests only made travels to the Caucasus, but later began to set up parishes to address the spiritual needs of the Poles exiled there. The pastoral activity of the priests was not limited to the sphere of the spirit, but also focused on material help. An important point of their activity was the construction of churches. They collected donations for this purpose themselves and were also constantly supported by the Russian authorities. They were not detracted in their endeavors by the repressions that followed in the wake of the Polish national uprisings or suspicion of proselytism

    The Distanced Closeness. The Model of Ecumenical Relations between Catholics and Protestants – Sociological Contexts

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    The article deals with the nature of ecumenical relations between Catholics and Protestants. In order to grasp their specificity, they are compared with everyday relations which are not focused on building religious unity between these Christians. This analysis served to reconstruct the model of ecumenism presented on the websites of Catholic weeklies. Additionally, a reflection has been undertaken on the possibility of supporting the ecumenical movement by these services. The analysis is conducted in the sociological perspective on the basis of empirical studies of the content of the Internet services of the Catholic weekly magazines “Gość Niedzielny” and “Niedziela”. Content analysis was applied as a research method, and the texts dedicated to the 500th anniversary of the Reformation were studied. This selection of empirical material resulted from the fact that ecumenical themes are rarely taken up in the Catholic press, and the jubilee caused greater interest in them. The sources used were also found research on interfaith relations. The analysis shows that relations between Catholics and Protestants are close and characterised by openness, but they are also marked by distance and remembrance of a difficult history. Moreover, the model of ecumenism promoted by the websites is superficial and concentrates, among other things, on its practical aspect at the expense of its spiritual and theological dimension. The websites of Catholic weekly newspapers, on the other hand, face a hitherto untapped opportunity to support the ecumenical movement.Artykuł dotyczy natury relacji ekumenicznych katolików i protestantów. Dla uchwycenia ich specyfiki są one porównane z relacjami codziennymi, które nie koncentrują się na budowaniu jedności wyznaniowej między tymi chrześcijanami. Analiza ta posłużyła do zrekonstruowania modelu ekumenizmu prezentowanego w serwisach internetowych tygodników katolickich. Dodatkowo podjęta została refleksja nad możliwością wspierania ruchu ekumenicznego przez te serwisy. Analiza jest prowadzona w perspektywie socjologicznej w oparciu o badania empiryczne zawartości serwisów internetowych katolickich tygodników „Gościa Niedzielnego” i „Niedzieli”. Zastosowaną metodą badawczą jest analiza treści, a badaniu poddano teksty poświęcone jubileuszowi 500-lecia Reformacji. Taki wybór materiału empirycznego wynikał z tego, że tematyka ekumeniczna jest rzadko podejmowana w prasie katolickiej, a jubileusz spowodował większe nią zainteresowanie. Wykorzystanymi źródłami były również badania zastane nad relacjami międzywyznaniowymi. Przeprowadzona analiza pokazuje, że relacje katolicko-protestanckie są bliskie i charakteryzuje je otwartość, jednak są również naznaczone dystansem i pamięcią o trudnej historii. Ponadto model ekumenizmu promowany przez serwisy internetowe jest powierzchowny i koncentruje się między innymi na jego praktycznym aspekcie, kosztem jego duchowego i teologicznego wymiaru. Natomiast przed stronami internetowymi tygodników katolickich stoi niewykorzystana dotąd szansa na wspieranie ruchu ekumenicznego

    Западноевропейские средневековые религиозные паломничества

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    Анализируются основные идеи и мотивы, побуждавшие людей средневекового Запада к совершению далеких религиозных путешествий; описываются наиболее важные центры паломничеств; рассматриваются причины и условия возникновения новых мест поклонений = The article deals with the analysis of basic ideas and motives which made people of the middle age West perform long religion voyages. It describes the most important centers of pilgrimages, gives the reasons and conditions for the creation of new pilgrimage place

    Kościoły w Polsce w okresie niemieckiej okupacji 1939–1945

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    Poland and Polish nationalism are widely identified with Catholicism. However, the population of the Polish state was not homogenous ethnically and religiously – in 1921 the number of ethnic/confessional minorities reached the high level of over 30 percent. The Second World War was a fundamental change in Polish history – the new people’s republic, formed after 1945, has been a totally different state from the Second Republic of Poland, which existed 1918–1939. Unfortunately, very little is known about the impact of Churches (Catholic, Protestant, Orthodox) in shaping the Polish, Ukrainian, Belorussian and German nationalisms during the wartime as well as the attitudes of clergymen towards the German occupants.Poland and Polish nationalism are widely identified with Catholicism. However, the population of the Polish state was not homogenous ethnically and religiously – in 1921 the number of ethnic/confessional minorities reached the high level of over 30 percent. The Second World War was a fundamental change in Polish history – the new people’s republic, formed after 1945, has been a totally different state from the Second Republic of Poland, which existed 1918–1939. Unfortunately, very little is known about the impact of Churches (Catholic, Protestant, Orthodox) in shaping the Polish, Ukrainian, Belorussian and German nationalisms during the wartime as well as the attitudes of clergymen towards the German occupants

    Od „katolickich czerwonych sztandarów” do Chrześcijańskiego Stowarzyszenia Społecznego. Ewolucja pojmowania społeczno-politycznych zadań katolicyzmu w refleksji politycznej Jana Frankowskiego (1912–1976)

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    One of the most important elements of the political thought of the Polish Catholic activist, Jan Frankowski, was a reflection on the social and economic tasks of Catholicism in the modern world. However, it depended on the volatile political conditions. In the Second Polish Republic, Frankowski, cooperating with the „young conservatives” movement, called for the renewal of the Church and increase in the activity of the laity. They were to replace, in respect of many issues, the listless clergy, seeking and finding the answer to the question regarding the new Catholic thought in the era of atheist totalitarianisms. He, himself, believed that it cannot be found in slogans: corporatism and solidarity, but it should be sought in the creative interpretation of the papal encyclicals in accordance with the „third way” and personalism. However, his thought was rather „against” certain elements than „in support” of other, he tried to pave the way for new ideas.During the Second World War, Frankowski was cooperating with „Unia” Catholic group, but as early as in 1944, he commenced cooperation with communist authorities. Despite the fact that he distanced himself from many aspects of operation of „Dziś i Jutro” group and „PAX” Association, he cooperated with them, trying to, unsuccessfully, adjust the „third way” to the new conditions. In 1956, he left „PAX”. However, he opposed the concept of „nonpartisan democratic left”, causing the split of „Za i Przeciw” weekly group and creating the Christian Social Association. It was, in general, a group with no ideology, based on the cooperation with authorities and the guarantee of basic rights of Church in Poland.Not only did Frankowski not succeed as a creator of great concepts, but he also did not achieved much as a politician with limited ambitions. In 1968, he lost the position of the chairperson of the Christian Social Association. He died 8 years later as an almost completely forgotten activist. This situation resulted also from his decision to discontinue bold ideological reflections.Jednym z najistotniejszych komponentów myśli politycznej polskiego działacza katolickiego Jana Frankowskiego była jego refleksja nad kwestią stosunku katolicyzmu do społecznych i ekonomicznych problemów współczesności. Dodać należy, że refleksja ta była zmienna i zależna od politycznych uwarunkowań. W okresie międzywojennym Frankowski, związany z ruchem „młodokonserwatystów” wzywał do odnowy Kościoła i zwiększania w nim roli świeckich, którzy powinni zastąpić w wielu sprawach gnuśny kler, szukając nowych dróg katolicyzmu w dobie ateistycznych totalitaryzmów. Nie mogły temu służyć slogany korporacjonizmu i solidaryzmu, ale kreatywna interpretacja encyklik papieskich w duchu „trzeciej drogi” i personalizmu. Frankowski był wówczas przede wszystkim „anty” niż „pro”, starając się przygotować grunt nowym ideom.            Podczas II wojny światowej współpracował z katolicką organizacją „Unia”, ale w 1944 r. zaczął współdziałać z komunistami. Chociaż zdystansowany od wielu koncepcji grupy „Dziś i Jutro” oraz Stowarzyszenia „PAX”, zaangażował się w nie, szukając możliwości realizacji hasła „trzeciej drogi”. W 1956 r. opuścił ruch Bolesława Piaseckiego. Sprzeciwił się jednak koncepcji bezpartyjnej lewicy demokratycznej co doprowadziło do podziału w grupie tygodnika „Za i Przeciw” i powołania Chrześcijańskiego Stowarzyszenia Społecznego. Było ono w zasadzie jałową ideowo grupą, stojącą na gruncie współpracy z władzami i troski o elementarne prawa Kościoła w Polsce.            Frankowski przegrał jako twórca i rzecznik wielkich koncepcji, ale także jako polityk o ograniczonych ambicjach. W 1968 r. utracił stanowisko prezesa Chrześcijańskiego Stowarzyszenia Społecznego. Zmarł osiem lat później w niemal całkowitym zapomnieniu. Było to spowodowane także jego rezygnacją ze śmiałej refleksji ideologicznej
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