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Eucharystyczny wymiar życia i działalności sióstr karmelitanek Dzieciątka Jezus w latach 1921–1990. Część 2: Wpływ pobożności eucharystycznej na działalność Zgromadzenia
No full textThe Eucharistic dimension of the life and activity of the Carmelite Sisters of Infant Jesus in the years 1921–1990 Eucharistic spirituality was a very important part of the formation and life of the Carmelite sisters of the Congregation of the Infant Jesus in the years 1921–2021. It was visible especially in the undertaken apostolic activities and service to others. As part of their work with children and adolescents, the sisters tried to teach their pupils to live according to faith. It consisted primarily of introducing them to religious practices, especially daily prayer, participating in the Holy Mass and receiving the sacraments. In addition to organized forms of catechesis, the sisters individually prepared not only children but also young people and adults for the sacraments. The result of the Eucharistic life was service to the poor and the sick, performed by a large group of sisters as part of charity and nursing work. In the 1970s, Carmelite sisters began working on missions in Africa, joining this special evangelizing work of the Church.The Eucharistic dimension of the life and activity of the Carmelite Sisters of Infant Jesus in the years 1921–1990 Eucharistic spirituality was a very important part of the formation and life of the Carmelite sisters of the Congregation of the Infant Jesus in the years 1921–2021. It was visible especially in the undertaken apostolic activities and service to others. As part of their work with children and adolescents, the sisters tried to teach their pupils to live according to faith. It consisted primarily of introducing them to religious practices, especially daily prayer, participating in the Holy Mass and receiving the sacraments. In addition to organized forms of catechesis, the sisters individually prepared not only children but also young people and adults for the sacraments. The result of the Eucharistic life was service to the poor and the sick, performed by a large group of sisters as part of charity and nursing work. In the 1970s, Carmelite sisters began working on missions in Africa, joining this special evangelizing work of the Church
Sexual abuse of minors by clergy in cinematography: unrecognized signs of the times
No full textContemporary theologians apply the historic notion of loci theologici also to media and film. Films that show the Church in a critical way are also theologically significant. Therefore, one should be aware of the appearance of documentaries and feature films, which raise the issue of sexual abuse against the youngest (paedophilia) also in the Church. The article presents the most important films, produced since the end of the 20th century, whose authors present the crime of paedophilia, its victims, the mechanisms leading to its concealment and silence not only in the Church, but also in the media and society. Films about paedophilia, which are a recognisable voice of victims in the public space, a cry for truth and justice, can also be useful tools for media education.Contemporary theologians apply the historic notion of loci theologici also to media and film. Films that show the Church in a critical way are also theologically significant. Therefore, one should be aware of the appearance of documentaries and feature films, which raise the issue of sexual abuse against the youngest (paedophilia) also in the Church. The article presents the most important films, produced since the end of the 20th century, whose authors present the crime of paedophilia, its victims, the mechanisms leading to its concealment and silence not only in the Church, but also in the media and society. Films about paedophilia, which are a recognisable voice of victims in the public space, a cry for truth and justice, can also be useful tools for media education
The Response of the Catholic Church in the United States to Offences of Sexual Abuse of Minors Committed by Clerics Based on the Example of the Diocese of Fairbanks
No full textOffences of sexual abuse committed by clerics, which are a grave sin, cause physical, mental and spiritual harm to their victims and greatly harm the community of the faithful. In order to prevent such situations from happening anymore, it is necessary to take great responsibility for minors, for people who habitually have an imperfect use of reason and for people to whom the law recognizes equal protection. This concern may be considered an indispensable part of the mission entrusted to the Church, which, as a community of the faithful, strives for the salvation of every human being and for the common good of the community in which it carries out its mission. The answer to how to accomplish this task and how to bring church communities out of the deep crisis caused by sexual abuse of clergy comes from the Catholic Church in the United States, including the Diocese of Fairbanks.Offences of sexual abuse committed by clerics, which are a grave sin, cause physical, mental and spiritual harm to their victims and greatly harm the community of the faithful. In order to prevent such situations from happening anymore, it is necessary to take great responsibility for minors, for people who habitually have an imperfect use of reason and for people to whom the law recognizes equal protection. This concern may be considered an indispensable part of the mission entrusted to the Church, which, as a community of the faithful, strives for the salvation of every human being and for the common good of the community in which it carries out its mission. The answer to how to accomplish this task and how to bring church communities out of the deep crisis caused by sexual abuse of clergy comes from the Catholic Church in the United States, including the Diocese of Fairbanks
Reflections on the Report on the Holy See’s Institutional Knowledge and Decision-Making Related to Former Cardinal Theodore McCarrick. Credits and Doubts
No full text“Woe! It is so shameful to even speak about it. The cancer of sodomite unchastity spreads throughout the clergy,” cries Peter Damiani at the beginning of his letter-treatise written circa 1051 A.D. The author of “Liber Gomorrhianus” points out that he knows the problem well as it concerns the milieus he is familiar with, or with which he corresponds. Without a doubt, Damiani observed such sinful behavior in his own monastery and hermitage. Therefore, he could define and characterize such pathologies among the clergy. He also rebuked Church authorities for considering the removal of a sinner from the priesthood only in the case of anal intercourse, while tolerating other sodomite behavior. Damiani enumerates types of conduct that breach the natural law as only man’s attraction to a woman is natural. He also criticizes certain provisions of the canon law as, according to him, they meant excusing the sins of sodomy.“Woe! It is so shameful to even speak about it. The cancer of sodomite unchastity spreads throughout the clergy,” cries Peter Damiani at the beginning of his letter-treatise written circa 1051 A.D. The author of “Liber Gomorrhianus” points out that he knows the problem well as it concerns the milieus he is familiar with, or with which he corresponds. Without a doubt, Damiani observed such sinful behavior in his own monastery and hermitage. Therefore, he could define and characterize such pathologies among the clergy. He also rebuked Church authorities for considering the removal of a sinner from the priesthood only in the case of anal intercourse, while tolerating other sodomite behavior. Damiani enumerates types of conduct that breach the natural law as only man’s attraction to a woman is natural. He also criticizes certain provisions of the canon law as, according to him, they meant excusing the sins of sodomy
Why should we care. Review of Child sexual abuse. Interdisciplinary approach (Wykorzystanie seksualne małoletnich. Ujęcie interdyscyplinarne), P. Studnicki, M. Cholewa (eds.), Scriptum, Krakow 2021 volume 1 and 2
No full textFolwarki trynitarzy łuckich w latach 1799–1832
No full textThe possessions of Roman Catholic Church during the 18th and first half of 19th centuries consisted of many elements owned by: parishes, orders, chapters, seminaries and schools, hospitals, economics of diocesan bishops and bishops suffragans. Among the Orders existing in lands taken by Russian Empire in 18th century important role played the Order of the Most Holy Trinity and of the Captives. One of trinitarian monasteries have been located in Lutsk since the first half of 18th century. During this period monastery’s benefices consisted of sums, alms and incomes generated by estates. Between 1729–1842 Trinitarians of Lutsk owned three land estates. The 1st one contained two villages Jarowica and Wyszkowa, the 2nd some part of Boruchowa and the 3rd village Siekierzyca and three parts of Wólka Siekierzycka. Each of folwarks took care of agriculture and animal husbandry. Moreover the trinitarian’s subjects produced yarn. Annual income generated by land estates depended of many factors – natural ones as well as some depending of men’s will. In 1812 trinitarian’s villages have been plundered by the Russian Imperial Army. This event caused impoverishment of trinitarian peasants and financial troubles of the whole Lutsk monastery.The possessions of Roman Catholic Church during the 18th and first half of 19th centuries consisted of many elements owned by: parishes, orders, chapters, seminaries and schools, hospitals, economics of diocesan bishops and bishops suffragans. Among the Orders existing in lands taken by Russian Empire in 18th century important role played the Order of the Most Holy Trinity and of the Captives. One of trinitarian monasteries have been located in Lutsk since the first half of 18th century. During this period monastery’s benefices consisted of sums, alms and incomes generated by estates. Between 1729–1842 Trinitarians of Lutsk owned three land estates. The 1st one contained two villages Jarowica and Wyszkowa, the 2nd some part of Boruchowa and the 3rd village Siekierzyca and three parts of Wólka Siekierzycka. Each of folwarks took care of agriculture and animal husbandry. Moreover the trinitarian’s subjects produced yarn. Annual income generated by land estates depended of many factors – natural ones as well as some depending of men’s will. In 1812 trinitarian’s villages have been plundered by the Russian Imperial Army. This event caused impoverishment of trinitarian peasants and financial troubles of the whole Lutsk monastery
Analisi critica dei film cristologici nelle pubblicazioni di Paola Dalla Torre del Tempio di Sanguinetto
No full textThis text is a critical analysis of Christological films in Paola Dalla Torre del Tempio di Sanguinetto publications. There are five basic thematic groups in the author’s work: (1) classical cinematography 1915–1968; (2) modernist cinematography “New Age” 1968–1977; (3) postmodern cinematography (from 1977); (4) ethics of life (bioethics) and cinematography; (5) Holy See’s means of information and cinematography.This text is a critical analysis of Christological films in Paola Dalla Torre del Tempio di Sanguinetto publications. There are five basic thematic groups in the author’s work: (1) classical cinematography 1915–1968; (2) modernist cinematography “New Age” 1968–1977; (3) postmodern cinematography (from 1977); (4) ethics of life (bioethics) and cinematography; (5) Holy See’s means of information and cinematography
Palimpsest Wojtyły. Jan Paweł II, polski mesjanizm i katolicka nauka społeczna
No full textIn 1953 Karol Wojtyła started his lectures on Catholic social teaching at the Theological Faculty of the Jagiellonian University. The course was generally based on notes prepared by Professor Jan Piwowarczyk, a former lecturer, removed from teaching for political reasons. For a long time Wojtyła’s own script was not available for researchers. Many commentators speculated about the content of his early lectures; some of them argued that Wojtyła was at that time close to Marxism, whereas others denied that the lectures were actually authored by him. Finally, in 2018, the full version of the lectures was published in Polish. It turns out that Wojtyła usually merely repeated or slightly reformulated Piwowarczyk’s material, though in some cases he added some original content. In this paper I analyse these additions to find some traces of Wojtyła’s earliest views. I argue that they clearly indicate influences of Polish romantic messianism. Wojtyła in a way translated his early inspirations into the language of Catholic social teaching. That is why he wrote about the idea of the Kingdom of God on earth, supported the doctrine of the missions of particular nations and defended the eligious meaning of collective suffering
Женское образование в семьях польской шляхты Киевской губернии ХІХ – в начале ХХ в.: общее обозрение
No full textThe article analyzes the impact of education, as well as religious, secular and medical guides available in the discussed environment, on the general upbringing of girls from the families of the Polish nobility of the Kyiv province in the 19th and early 20th centuries. The educational situation of the women living there at the beginning of the 19th century depended directly on the financial situation of their parents and the policy of the Russian Empire in the region. The opening of new educational institutions for women in the first half of the nineteenth century was a rare phenomenon and resulted mainly from the initiative of private individuals, not the state. Various factors influencing the process of upbringing girls in the premarital age in noble families were also taken into account. Based on the analysis of the so-called Recommended books (guides), written and published for Roman Catholic women, show the significant influence of religion on the development of family institutions. The article analyzes the impact of education, as well as religious, secular and medical guides available in the discussed environment, on the general upbringing of girls from the families of the Polish nobility of the Kyiv province in the 19th and early 20th centuries. The educational situation of the women living there at the beginning of the 19th century depended directly on the financial situation of their parents and the policy of the Russian Empire in the region. The opening of new educational institutions for women in the first half of the nineteenth century was a rare phenomenon and resulted mainly from the initiative of private individuals, not the state. Various factors influencing the process of upbringing girls in the premarital age in noble families were also taken into account. Based on the analysis of the so-called Recommended books (guides), written and published for Roman Catholic women, show the significant influence of religion on the development of family institutions
Counteracting Sexual Abuse in the Catholic Church: the System in Poland
No full textThe Catholic Church in Poland, as happened before in other countries, faces the disclosure of scandals connected with the sexual abuse of minors by certain clergymen. This is a grave problem in the pastoral field and with the public image. According to the report of March 2019 by Instytut Statystyki Kościoła Katolickiego [Institute of the Statistics of the Catholic Church] 382 cases of sexual abuse were reported in 1990–2018, whereas the percentage of clergymen accused of abusing minors (up to 18 years of age) was 0,4%. The system of protecting children and youth against sexual abuse within the Church in Poland has been established since 2009. It was then that the Polish Bishops Conference adopted the first Wytyczne określające sposób postępowania w przypadkach wykorzystywania seksualnego małoletnich przez niektórych duchownych [Guidelines Specifying the Procedure in Cases of Sexual Abuse of Minors by Clergymen]. The system focuses on taking care of victims, developing clear norms and structures to bring to justice those clergymen who have committed the crimes and developing prevention programs for the protection of minors (which have already been implemented in all dioceses and in the majority of male religious congregations). It also runs Fundacja Świętego Józefa [St. Joseph Foundation] which provides various forms of help, mainly therapeutic, to the victims. In Kraków, Centrum Ochrony Dziecka [Center for the Protection of Children] established in 2013 runs and coordinates training activities. In dioceses and religious congregations there are delegates dedicated to the protection of children and youth, as well as ministers for those that have been sexually abused by clergymen. The chief Delegate for the Protection of Children and Youth, the Archbishop Wojciech Polak, Primate of Poland, has also been appointed.The results of preliminary investigations are passed along to the Congregation for the Doctrine of the Faith under whose auspices a process of further investigation is run. The latest element of the system is the application of the norms introduced by Pope Francis under the motu proprio “Vos estis lux mundi”. They involve disciplining higher Church superiors who have concealed or covered up crimes of sexual abuse of minors.The Roman Catholic Church is the only public institution in Poland which has developed such meticulous internal standards as regards the punishment of the perpetrators, prevention programs and assistance to the victims. The purpose of the article is, therefore, to show the actions which the Church has taken in order to counteract the abuse of minors within the Church, both from the formal point of view as well as from the practical perspective: to substitute the mentality of “one must protect one’s men” with the one permeated with the spirit of the Gospel.The Catholic Church in Poland, as happened before in other countries, faces the disclosure of scandals connected with the sexual abuse of minors by certain clergymen. This is a grave problem in the pastoral field and with the public image. According to the report of March 2019 by Instytut Statystyki Kościoła Katolickiego [Institute of the Statistics of the Catholic Church] 382 cases of sexual abuse were reported in 1990–2018, whereas the percentage of clergymen accused of abusing minors (up to 18 years of age) was 0,4%. The system of protecting children and youth against sexual abuse within the Church in Poland has been established since 2009. It was then that the Polish Bishops Conference adopted the first Wytyczne określające sposób postępowania w przypadkach wykorzystywania seksualnego małoletnich przez niektórych duchownych [Guidelines Specifying the Procedure in Cases of Sexual Abuse of Minors by Clergymen]. The system focuses on taking care of victims, developing clear norms and structures to bring to justice those clergymen who have committed the crimes and developing prevention programs for the protection of minors (which have already been implemented in all dioceses and in the majority of male religious congregations). It also runs Fundacja Świętego Józefa [St. Joseph Foundation] which provides various forms of help, mainly therapeutic, to the victims. In Kraków, Centrum Ochrony Dziecka [Center for the Protection of Children] established in 2013 runs and coordinates training activities. In dioceses and religious congregations there are delegates dedicated to the protection of children and youth, as well as ministers for those that have been sexually abused by clergymen. The chief Delegate for the Protection of Children and Youth, the Archbishop Wojciech Polak, Primate of Poland, has also been appointed.The results of preliminary investigations are passed along to the Congregation for the Doctrine of the Faith under whose auspices a process of further investigation is run. The latest element of the system is the application of the norms introduced by Pope Francis under the motu proprio “Vos estis lux mundi”. They involve disciplining higher Church superiors who have concealed or covered up crimes of sexual abuse of minors.The Roman Catholic Church is the only public institution in Poland which has developed such meticulous internal standards as regards the punishment of the perpetrators, prevention programs and assistance to the victims. The purpose of the article is, therefore, to show the actions which the Church has taken in order to counteract the abuse of minors within the Church, both from the formal point of view as well as from the practical perspective: to substitute the mentality of “one must protect one’s men” with the one permeated with the spirit of the Gospel