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Diecezje łucka i żytomierska w świetle schematyzmu na 1832 rok (2). Dekanaty, parafie, zakony, kościoły i klasztory
No full textThe presented article describing the administrative structure of the Dioceses of Lutsk and Zhytomyr in the fall of 1831 is part of the text describing the state of these dioceses in the light of schematism published for 1832. The description of the Dioceses of Lutsk and Zhytomyr and the previously published description of the Kamieniec diocese are part of a project aimed at presenting the condition of the Latin rite in Russia before the outbreak of the November Uprising. The fall of the uprising accelerated the actions of the Russian authorities aimed at limiting the activities of the Catholic Church and subordinating it to the state. The time of relative freedom of the Church in the tsarist state ended then, as well as the time of unhampered pastoral activity conducted in Polish. The text describes the boundaries of both dioceses, the deanery, parishes, male and female monasteries operating in the diocese, and the churches that functioned at that time. The Lutsk diocese was reactivated in 1798 with the capital in Lutsk, and the diocese of Zhytomyr was established at that time, with the capital in Żhytomyr (connected by a personal union), following the decision of the authorities recognized by the Holy See, they covered the area of the Volyn governorate. In 1831, the Lutsk diocese was divided into ten deaneries, and the Zh?ytomyr diocese – into two. At that time, there were 120 parishes in both dioceses (113 in the Lutsk diocese and 17 in the Zhytomyr diocese). The diocesan clergy conducted pastoral ministry and administered the benefice in 84 parishes, religious in 36. There were 63 monasteries and religious houses, 55 male orders and congregations, and 8 female congregations.The presented article describing the administrative structure of the Dioceses of Lutsk and Zhytomyr in the fall of 1831 is part of the text describing the state of these dioceses in the light of schematism published for 1832. The description of the Dioceses of Lutsk and Zhytomyr and the previously published description of the Kamieniec diocese are part of a project aimed at presenting the condition of the Latin rite in Russia before the outbreak of the November Uprising. The fall of the uprising accelerated the actions of the Russian authorities aimed at limiting the activities of the Catholic Church and subordinating it to the state. The time of relative freedom of the Church in the tsarist state ended then, as well as the time of unhampered pastoral activity conducted in Polish. The text describes the boundaries of both dioceses, the deanery, parishes, male and female monasteries operating in the diocese, and the churches that functioned at that time. The Lutsk diocese was reactivated in 1798 with the capital in Lutsk, and the diocese of Zhytomyr was established at that time, with the capital in Żhytomyr (connected by a personal union), following the decision of the authorities recognized by the Holy See, they covered the area of the Volyn governorate. In 1831, the Lutsk diocese was divided into ten deaneries, and the Zh?ytomyr diocese – into two. At that time, there were 120 parishes in both dioceses (113 in the Lutsk diocese and 17 in the Zhytomyr diocese). The diocesan clergy conducted pastoral ministry and administered the benefice in 84 parishes, religious in 36. There were 63 monasteries and religious houses, 55 male orders and congregations, and 8 female congregations
I segretari dei papi
Full text linkIn order to understand the activity of Holy See in a proper way, it is necessary to analyse the role of the Secretary of the State of His Holiness; if one wants to come to know mission of some pope better, it is also necessary to get to know the person of his Personal Assistant.Father Sczaniecki claimed that both roles did not exclude each other, but they rather complement one another. He said important words referring to cardinal Dziwisz, the secretary of St. John Paul II, in a particular way: “If you wonder how great some Pope is, look who stands at his side as the secretary. Our Dziwisz is somebody”. The convergence of these two roles was also confirmed by John Paul II. He entrusted his Personal Assistant all high-ranking tasks inside the Secretariat of the State, permitted him to take part in many essential papal decisions, he also gave him the possibility of an active participation in all events connected with his pontificate.In order to understand the activity of Holy See in a proper way, it is necessary to analyse the role of the Secretary of the State of His Holiness; if one wants to come to know mission of some pope better, it is also necessary to get to know the person of his Personal Assistant.Father Sczaniecki claimed that both roles did not exclude each other, but they rather complement one another. He said important words referring to cardinal Dziwisz, the secretary of St. John Paul II, in a particular way: “If you wonder how great some Pope is, look who stands at his side as the secretary. Our Dziwisz is somebody”. The convergence of these two roles was also confirmed by John Paul II. He entrusted his Personal Assistant all high-ranking tasks inside the Secretariat of the State, permitted him to take part in many essential papal decisions, he also gave him the possibility of an active participation in all events connected with his pontificate
Alberto Monticone, La prigionia nella Grande Guerra dai documenti della Santa Sede, della Croce Rossa e delle organizzazioni umanitarie, Gasparri editore, Udine 2018, pp. 268
No full textViolation of the Obligation of Residence According to the 1983 Code of Canon Law
No full textThe obligation of residence is the obligation to reside in a specific territory on a permanent basis in connection with holding an ecclesiastical office. The delict of violation of the obligation of residence is penalized under can. 1396 of the 1983 Code of Canon Law and is strictly linked to the entrusted ecclesiastical office such as: cardinals holding specific offices in the Roman Curia, diocesan bishop, coadjutor bishop, auxiliary bishop, diocesan administrator, pastor, parochial administrator and a group of clerics administering the parish in solidum, parochial vicar. Violation of the obligation of residence is subject to a mandatory penalty. The gravest penalty provided for by the ecclesiastical legislator is the privation of ecclesiastical office.The obligation of residence is the obligation to reside in a specific territory on a permanent basis in connection with holding an ecclesiastical office. The delict of violation of the obligation of residence is penalized under can. 1396 of the 1983 Code of Canon Law and is strictly linked to the entrusted ecclesiastical office such as: cardinals holding specific offices in the Roman Curia, diocesan bishop, coadjutor bishop, auxiliary bishop, diocesan administrator, pastor, parochial administrator and a group of clerics administering the parish in solidum, parochial vicar. Violation of the obligation of residence is subject to a mandatory penalty. The gravest penalty provided for by the ecclesiastical legislator is the privation of ecclesiastical office
Wilamowice i jego mieszkańcy podczas II wojny światowej w świetle relacji miejscowego proboszcza ks. Franciszka Jeża
No full textThe subject of the analysis was the written history of the local parish: Liber memorabilium Ecclesiae parochialis Willamowiciensis ab anno 1862, successively supplemented by successive parish priests from Wilamowice. Events of the Second World War were also described there. It was a special period in the history of the town and its inhabitants. Due to the fact that the inhabitants of Wilamowice did not use the Polish language on a daily basis, the invader considered these people to be Germans, suggesting that they should be placed on the Volkslist. It aroused reluctance on the part of Polish fellow residents and was tinder for more and more antagonism between the two groups. A witness of these events, the local parish priest, Fr. Franciszek Jeż described in detail the growing mutual animosities and the role of the German administration in escalating the conflict. The narrator did not try to convince himself of his neutrality. He clearly placed himself on the side of the Polish inhabitants, not hiding his indignation at the national attitudes of the Wilamowiceans. He accused them of betraying Polish interests turned into material benefits. In fact, the genesis of the problem was more complicated, nevertheless, many of his observations should be described as accurate and wellthought-out. The end of World War II did not eliminate the conflict. It entered a new phase of compensating for real and imagined wrongs by the Polish authorities. The totality of these complicated accounts was presented in an interesting way by Fr. Franciszek Jeż.The subject of the analysis was the written history of the local parish: Liber memorabilium Ecclesiae parochialis Willamowiciensis ab anno 1862, successively supplemented by successive parish priests from Wilamowice. Events of the Second World War were also described there. It was a special period in the history of the town and its inhabitants. Due to the fact that the inhabitants of Wilamowice did not use the Polish language on a daily basis, the invader considered these people to be Germans, suggesting that they should be placed on the Volkslist. It aroused reluctance on the part of Polish fellow residents and was tinder for more and more antagonism between the two groups. A witness of these events, the local parish priest, Fr. Franciszek Jeż described in detail the growing mutual animosities and the role of the German administration in escalating the conflict. The narrator did not try to convince himself of his neutrality. He clearly placed himself on the side of the Polish inhabitants, not hiding his indignation at the national attitudes of the Wilamowiceans. He accused them of betraying Polish interests turned into material benefits. In fact, the genesis of the problem was more complicated, nevertheless, many of his observations should be described as accurate and wellthought-out. The end of World War II did not eliminate the conflict. It entered a new phase of compensating for real and imagined wrongs by the Polish authorities. The totality of these complicated accounts was presented in an interesting way by Fr. Franciszek Jeż
Cosmo Francesco Ruppi, Arcivescovo Metropolita di Lecce (6 VI 1932–29 V 2011)
Full text linkThe sixth anniversary of death of archbishop Cosmo Francesco Ruppi was celebrared in 2017. On this occasion it is good to remind this outstanding Italian clergyman, the clerk in the secretariat of the Episcopate of Italy, the bishop of the diocese of Termoli and the diocese of Larino (which were connected in 1986), the metropolitan of the archbishop of Lecce. The clergyman who by contemporary people is remembered as a progressive man, a lover of culture and art, a friend of artists, an excellent educator and lecturer. The archbishop was generally respected and he was unusually esteemed by Pope John Paul II. The archbishop was an author of many important theological works.The sixth anniversary of death of archbishop Cosmo Francesco Ruppi was celebrared in 2017. On this occasion it is good to remind this outstanding Italian clergyman, the clerk in the secretariat of the Episcopate of Italy, the bishop of the diocese of Termoli and the diocese of Larino (which were connected in 1986), the metropolitan of the archbishop of Lecce. The clergyman who by contemporary people is remembered as a progressive man, a lover of culture and art, a friend of artists, an excellent educator and lecturer. The archbishop was generally respected and he was unusually esteemed by Pope John Paul II. The archbishop was an author of many important theological works
I documenti degli Archivi della Santa Sede riguardanti gli Armeni e il Diario di Hyacinthe Simon
No full textThe source edition was prepared on the basis of never published documents which are stored in Archives Of Holy See. It gives the reader the possibility to discover two main phases of the genocide committed on Armenians in the Ottoman Empire in years 1894–1897 and during the First World War. Moreover the edition shows that the responsibility for the genocide lies not only on the sultan and the High Porte, but also on the government of so called “Young Turks”.L'edizione originale è stata preparata sulla base di documenti mai pubblicati che sono conservati negli Archivi della Santa Sede. Offre al lettore la possibilità di scoprire due fasi principali del genocidio commesso sugli armeni nell'impero ottomano negli anni 1894–1897 e durante la prima guerra mondiale. Inoltre l'edizione mostra che la responsabilità del genocidio non ricade solo sul sultano e sull'Alta Porta, ma anche sul governo dei cosiddetti "Giovani Turchi"
Zastosowanie marketingu relacji w duszpasterstwie
No full textRelationship marketing consists in building long-term customer relationships in order to provide the customer with certain values. It aims to satisfy the customer’s needs and expectations as well as creating and fostering his satisfaction. Although the Church is not an organization which provides certain products or services, she can make use of relationship marketing mechanisms in her ministry. Pastoral care uses the segmentation of “customers” — the addressees of the Church’s ministry, on the basis of their needs and their religious conditions. Marketing sciences indicate four stages of relationship marketing: formation, management, evaluation of results and evolution. All of these are used in Catholic pastoral care
The Angelology of Sergius Bulgakov
No full textContemporary angelology is primarily an apologetic response to the negation of the existence of the angelic reality by liberal Protestantism. Bulgakov’s teaching about angels, on the other hand, arose as an indispensable part of the theological system. The orthodox author defines angels as created ideas of reality. As with Plato, every thing has its own idea, so with Bulgakov it has its own angel. The angels are therefore closely related to the earthly world and are its guardians, leading the world to the realization of the meaning given to it. Angels are also closely related to God because it is their nature to be filled with divine life. Thus, they constitute “Jacob’s ladder” — the reality that connects the world with God
Duchowieństwo dekanatu Wołkowysk w 1820 r.
No full textThe purpose of this article is to collectively analyze the data on the group that was formed at the beginning of the 19th century by the clergy of the Vawkavysk deanery. The term “clergy of the deanery of Volkovysk” applies to all priests, diocesan and religious, working at parish and monastic churches located in the deanery. Essential information for the research was provided by the protocols of the general visitation for 1820. The visitation was carried out in October 1820 and January 1821. The authorities of the diocese delegated Fr. Franciszek Godlewski, canon of the Brest chapter. The dean of the deanery and the parish priest in Wołkowysk, the canon of the Brest collegiate church and the master of canon law, Fr. Tomasz Sturgulewski.The purpose of this article is to collectively analyze the data on the group that was formed at the beginning of the 19th century by the clergy of the Vawkavysk deanery. The term “clergy of the deanery of Volkovysk” applies to all priests, diocesan and religious, working at parish and monastic churches located in the deanery. Essential information for the research was provided by the protocols of the general visitation for 1820. The visitation was carried out in October 1820 and January 1821. The authorities of the diocese delegated Fr. Franciszek Godlewski, canon of the Brest chapter. The dean of the deanery and the parish priest in Wołkowysk, the canon of the Brest collegiate church and the master of canon law, Fr. Tomasz Sturgulewski