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Abstract

The factor that stimulated the thought of ethical justification of warfare in medieval Europe was among others expansion of Islam. At the beginning of the Islamic religion, its believers were deeply convinced by the ideas coming from the pages of Koran dictated by prophet Mohammed, the words which encouraged them to convert infidels. The fact is that during the lifetime of Mohammed, Muslims bent to their own will many Arabic tribes and just after his death they had a greater part of the Arabian Peninsula in their hands. In 711 they crossed the Strait of Gibraltar and started conquering the Iberian Peninsula. In the meantime, in Europe, people who, on account of their public role, were supposed to have a wider perspective of the world issues, were aware of the dangers which Islam caused. The fight for preservation of the Latin civilization caused thus far an unprecedented inner consolidation of armed, political and intellectual forces of those times. In this way the epoch of the crusades began.
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Authors and Affiliations

Piotr Słomski
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Abstract

A review of Ewa Wipszycka’s Polish-language book Chrześcijaństwo starożytnego Egiptu ( Christianity in Ancient Egypt).
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Authors and Affiliations

Przemysław Sołga
1
ORCID: ORCID

  1. Instytut Historii i Archiwistyki, Uniwersytet Pedagogiczny im. Komisji Edukacji Narodowej w Krakowie
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Abstract

This is an argument with an idea that faith and religious practices are fading away, the influence of the Church on the life of society is coming to an end, and that it is a process that is inevitable and irreversible. The author shares Jose Casanova’s pro-position that the ever increasing dechristianization of the hitherto Christian societies seems to be more of a hypothesis than an empirical fact. Moreover, on the one hand, he puts forward questions about the positive sense of the process of secularization that has been wearing down European Christianity for three centuries now, and on the other, he recalls cases, described in the Bible and known in the history of the Church, of a dramatic depopulation of God’s people. And the question, whether we are to expect an increase of the secularization process, rather than its reversal, he answers with the following, specifically Polish, 17th century, formula: Fortuna variabilis, Deus mirabilis (the world goes round at random, and God is admirable!).

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Authors and Affiliations

Jacek O. Salij OP
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Abstract

For at least two centuries Europeans, in particular the political elites of Europe, have assumed that modernity and the rational character of the civilization require a marginalization of religion. A separation and juxtaposition of reason and faith, sci-ence and religion or the state and the church are regarded as almost obvious. Gradual-ly the legitimate principle of religious freedom has started to be understood as a pos-tulate of “purification” of public life from any references to sacrum and religion itself as an area of irrational and random opinions has been located in the private sphere. This has led to the conviction that religion (Christianity) does not have or should not have any significance in social life, the public order, the legal system or the widely understood political sphere . The central issue of the paper, which is the possibility of reversing the direction taken by European civilization, is conditioned not only by making the secularist policy of the West more friendly towards Christian tradition (for instance by grounding it on natural law) but still more by the revitalization of religious life of the Churches and Christian communities.

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Authors and Affiliations

Ks. Jan Perszon
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Abstract

This paper constitutes out of necessity only a partial/fragmentary analysis of the infuence of Christianity on the culture of the United Sates. There is no doubt that the wish to create a truly Christian society which could be a “new Israel” was a strong motive which became the underlying cause for the founding of the USA. The “founding myth” has been refected not only in the proclaimed constitution with a pioneering principle of separating the state from the religion but also present in everyday life of a rapidly developing nation, continually fuelled by Protestant leaders. The power of the myth was sustained and spontaneously stimulated by the successive waves of European immigrants systematically Americanized by the local population. the inseparable element of American lifestyle is a specifc presence of Christianity in the public sphere in the form of civil religion. After the crisis associated with the expansion of secularism (intellectuals’ heresy after the Second World War) there was a great revival of Christianity in the eighties of the previous century. It was infuenced by a fervent religious rhetoric of President R. Reagan and by the attack of Protestant conservatives soon allied with conservatism of Catholic writers/publicists. Despite the growing attitudes of religious indifference, political and social life of contemporary America is permeated with religious elements, declaration of faith in God being perceived positively. A marked religious revival although encompassing only some part of the society makes America, in contrast to Europe, a country of a clearly Christian character.

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Authors and Affiliations

Ks. Jan Perszon
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Abstract

An attempt to create a written Mongolian language based on the Cyrillic script is linked to the missionary activities of Archbishop Nil (1799-1874) among the Buryat Mongols. On his initiative, several Christian liturgical books were translated into Mongolian and printed in St. Petersburg. However, Nil and his assistants did not take into account the discrepancy between written and spoken Mongolian language and transcribed every letter of the Mongolian written language with corresponding Cyrillic letters and thus did no in any way make the texts closer to the spoken language.

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Authors and Affiliations

Vladimir Uspensky
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Abstract

In 1790, a small book appeared anonymously, Les fruits de la grâce. The article identifies the sources of this book and presents views of its two principal authors, prince Nikolay Repnin and Nikolay Kraevich. Both of them were Rosicrucians; they expressed a very deep Christian spirituality while their Masonic allegiance appears to have been a result of dissatisfaction with the legalism of the official Orthodox Church.
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Bibliography

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Bakunina T.A., Znamenityye russkiye masony, Parizh 1935.

Bantysh‑Kamenskiy D.N., Knyazʹ Nikolay Vasilʹyevich Repnin, [v:] D.N.

Bantysh‑Kamenskiy, Biografii rossiyskikh generalissimusov i general‑felʹdmarshalov s 48 portretami, Sankt-Peterburg 1840, t. 2.

Barskov Ya.L., Perepiska moskovskikh masonov XVIII-go veka 1780‑1792 gg., Petrograd 1915. [Birkholz A.M.], AdaMah Booz, Der Compaß der Weisen, Berlin 1782.

Böhme J., Sämmtliche Werke, Leipzig 1831‑1847. Gavryushin N. K., Yungov ostrov: Religiozno‑istoricheskiy etyud, Moskva 2001.

Guyon J.M., Lettres Chrétiennes et spirituelles, Cologne 1717-1718.

Harris J., Diaries and correspondence, London: Richard Bentley 1845.

[Haugwitz von Ch.A.H.], Hirten‑Brief an die wahren, ächten Freymäurer alten Systems, 1785.

K[o]v[a]l[ʹ]k[o]v A., Mirnoye otdokhnoveniye v sadakh selʹtsa Savinskago, vo vremya nashestviya vragov, „Drug Yunoshestva” 1813, № 2.

Kozelkin D., Portret knyazya N. V. Repnina, „Russkaya starina” 1880, № 5.

[Kraevich, N.A., Repnin, N.V], Les fruits de la grâce ou les opuscules spirituels de deux amateurs de la Sagesse, 1790; Les fruits de la grâce ou les opuscules spirituels des deux F. M. du vrai Systeme, dont le but est le même que celui des vrais Chrétiens, 1790.

Krayevich N.A., Luchʹ blagodati, B. m.: Salamandra P.V.V. 2012.

K[rayevich] N.A., Luchʹ blagodati, ili pisaniya N. A. K., [1806].

Le Prince de Beaumont [J.‑M.], Oeuvres mélées, Maestricht 1775.

Longinov [M.] N., Novikov i moskovskiye martinisty, Moskva 1867.

Lopukhin I.V., Masonskiye trudy, Moskva 1913.

Lopukhin I.V., Nestʹ prorok vo otechestvii svoyem, „Drug Yunoshestva” 1812, № 11.

Lopukhin I.V., Zapiski, London 1860. Marcard H.M., Zimmermans Verhaltnisse mit der Keyserin Catherina II. und mit dem Herrn Weikard, Bremen 1803.

Maslovskiy S.D., Repnin, [v:] Russkiy biografitseskiy slovarʹ, Sankt‑Peterburg 1913, t. 16.

[Masson Ch.F.Ph.], Secret memoirs of the court of Petersburg, London 1801.

Plyukhanova M.V., Krayevich, [v:] Slovarʹ russkikh pisateley XVIII veka, Sankt‑Peterburg 1999, t. 2.

Pypin A. N., Russkoye masonstvo: XVIII i pervaya chetvertʹ XIX v., Petrograd 1916.

Repnin N.V., [Razmyshleniye pri chtenii molitvy] “Otche nash”, „Drug Yunoshestva” 1813, № 3.

Repnin N.V., O trekh nachalakh vozrozhdeniya, „Sionskiy vestnik” 4 (1817), pp. 304‑323.

Repnin N.V., Razgovor mezhdu dvumya druzʹyami o politike, „Drug Yunoshestva” 1811, № 1.

Saint‑Martin L.‑C., Mon portrait historique et philosophique (1789‑1803), Paris 1961.

Sokolovskaya T.O., Lotareva D.D., Taynyye arkhivy russkikh masonov, Moskva 2007.

Umanets F.M., Ponyatovskiy i Repnin, „Drevnyaya i novaya Rossiya” 1875, № 7, № 8.

Vernadskiy G.V., Russkoye masonstvo v tsarstvovaniye Ekateriny II, Sankt‑Peterburg 1999 [1917].

Żytkowicz L., Rządy Repnina na Litwie w latach 1794‑7, Wilno 1938.
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Authors and Affiliations

Adam Drozdek
1
ORCID: ORCID

  1. Pittsburgh, Duquesne University
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Abstract

According to Paweł Okołowski, Bogusław Wolniewicz made a conversion: he abandoned Marxism and adopted Christianity. This author undertakes to restablish how true this claim may be. In his own opinion, Wolniewicz accepted social theory of Karl Marx (Marxism in the strict sense) all his life, although he definitely rejected the idea of communism. This author defines Wolniewicz’s position as ‘Christianism’ rather than ‘Christianity’, because Wolniewicz admitted that Christianity was the basis of the Western civilization in public life. Despite this approach to the issue of faith, he was not – as far as we can say – a religious person in the traditional sense of the term.
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Authors and Affiliations

Jędrzej Stanisławek
1
ORCID: ORCID

  1. em., Politechnika Warszawska, Wydział Administracji i Nauk Społecznych, Pl. Politechniki 1, 00-661 Warszawa
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Abstract

The common layer of Jewish and Christian name systems consists of biblical names from the Old Testament. The comparison showing how these Old Testament names functioned in both faiths on Podlasie in 15th–16th centuries revealed a close connection between chosen names as well as their popularity over the centuries and cultural traditions formed by faith.

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Authors and Affiliations

Zofia Abramowicz
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Abstract

The aim of the paper is to analyze instances of vegetalization, which is the X IS A PLANT metaphor, in John Henry Newman’s collection of sermons, published as Sermons on Subjects of the Day (1843). One group of metaphors are ontological metaphors, whose source domain is an entity (Lakoff, Johnson 2003[1980]). They can be classified as reifications, vegetalizations, animalizations, personifications, and deifications, which corresponds to the hierarchy of the so-called Great Chain of Being. As claimed by Krzeszowski (1997), these metaphors play an important role in expressing the axiological dimension of language, since they can express specific values of their target domains. In Christian discourse, vegetalizations contribute to the conceptualization of such notions from the religious sphere as God, grace, the Kingdom of God, the Christian life, the Church, or evil.

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Authors and Affiliations

Marcin Kuczok
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Abstract

In the aftermath of their invasion of the South Arabian kingdom of Ḥimyar in 525 CE, the Aksumites of Ethiopia erected a series of inscriptions in Gəʿəz documenting the invasion. Although these inscriptions survive in very fragmentary condition, enough is preserved to indicate that the Aksumites presented their victorious campaign in religious terms, often quoting passages from the Bible. This manner of presentation provides insight into how the Aksumites conceived of themselves and their military venture in Ḥimyar, an undertaking that, while motivated by strategic concerns, had strong religious overtones in that it pitted Christian Aksumites against Ḥimyarite Jews. At the same time, the Aksumites took pains to emphasize their Ethiopian identity in this corpus of inscriptions, as evidenced by the fact that the inscriptions in question were composed in Gəʿəz, the Ethiosemitic lingua franca of Aksum, rather than in the local Sabaic language. That these inscriptions may have been erected as parts of symbolic stone thrones, as were similar Aksumite inscriptions erected elsewhere, would also have served to emphasize the Ethiopian identity of Ḥimyar’s conquerors. Thus, to the extent that the Aksumites identified with the Israelites, they saw themselves as an Israel in a Christian, Ethiopian guise.
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Authors and Affiliations

George Hatke
1
ORCID: ORCID

  1. University of Vienna, Austria
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Abstract

The title of the article, formulated by the Editors, requires a few clarifcations of terms. Both phenomena – Christianity and the African culture – are de facto plural and have to be regarded and treated as such. The title also juxtaposes a term that describes a religious reality with a cultural one (this also touches on the understanding of the relation between religion and culture). This can only be done on the assumption that “Christianity” means “a culture permeated by the Gospel message”.

The author argues that Christians have never presented a unifed attitude towards the African culture. As in the Christian antiquity, as in later times (including the present) Christians showed ambivalent attitudes towards the African culture. Some strongly opposed it, some allowed a restricted borrowing, some engaged actively with the African culture. One cannot see these attitudes in terms of development or regress because they have been synchronically present at all times. The attitudes towards African culture also changed at times within the particular strands of Christianity. What was rejected of hardly acceptable at one time becomes the order of the day at other. However, these attitudes have not been synchronized in all christian churches and communities.

After stating the article’s argument and making the terminological reservations, the author substantiate the argument presenting three types of interaction between Christianity and African culture giving examples from different times and regions.

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Authors and Affiliations

Ks. Stanisław Grodź SVD
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Abstract

The aim of this article is to present the relation between Christianity and Korean culture. The problem here is not the concept of Christianity, but the concept of Korean culture. In the Korean thought is hard to distinguish between religion and philosophy. Philosophy, religion and culture are synonyms for “philosophy of life”.

The original Korean philosophy is Shamanism and received from China Confucianism, Buddhism and Taoism. In the case of Christianity we have to consider Catholic Church, Protestant Church and Orthodox Church. Special attention we have to pay to the Korean theology, which is based on Korean tradition. Special role in the history of Catholic Church in Korea played Korean martyrs. Sanguis martyrum, semen christianorum.

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Authors and Affiliations

Ks. Antoni Kość SVD
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Abstract

The aim of this article is to present the relation between Christianity and Japanese culture. The problem here is not the concept of Christianity, but the concept of Japanese culture. In the Japanese thought is hard to distinguish between religion and philosophy. Philosophy, religion and culture are synonyms for “philosophy of life”. The original Japanese philosophy is Shinto and received from China Confucianism, and Buddhism. In the case of Christianity we have to consider Catholic Church and Orthodox Church. Special attention we have to pay to the process of inculturation of the Good news in the Japanese soil.

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Authors and Affiliations

Ks. Antoni Kość SVD
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Abstract

Pedagogy is not an autonomous science, independent in terms of cognitive theory and methodology from other sciences. Both the subject – man, the method – a specific way of explaining and justifying key statements, and the goal – the fullness of a person’s personal life, are not formulated without a philosophical, especially anthropological reference. Each of the existing pedagogical concepts naturally assumes a specific vision of the world and man, which remains beyond the competence of pedagogy. Pedagogy only assumes it, makes it a starting point for further discourse in the area of its research. It follows that pedagogy is not an autonomous science in relation to philosophy. Therefore, the educator must be aware of what kind of philosophy it is and whether it meets the criteria of rationality and reasonableness of scientific discourse. In the face of the contemporary confusion of thinking about man, referred to as the “anthropological error,” especially when confronted with the dynamically spreading ideology of the so-called multiculturalism proclaiming the equality of different anthropologies and different theories of education, there is an urgent need to recall and critically rebuild the tradition of personalistic pedagogy. Upbringing should be anchored in ethics as a theory of morality and understood as the actualization of human potential in the perspective of “being-for-others.”
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Authors and Affiliations

ks. Wojsław Czupryński
1

  1. Uniwersytet Warmińsko-Mazurski w Olsztynie
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Abstract

The subject of the research of this article is the vision of the identity of the person in the light of postmodernism in confrontation with the Christian personalist vision of the person. The person in the perspective of postmodernism is deprived of nature and transcendent sense of existence. The identity of the person is understood as relative, fluid. It is not conceived as something permanent, stable, immanent and universal. The identity of a person in the personalist perspective is the resultant of unquestionable certainty regarding his subjectivity. It is an objective, permanent, universal characteristic, constitutive of the person, existing regardless of circumstances. The personalistic, Christian perspective allows one to see the fullness of a person’s existence, the richness of his spiritual dimensions, which is not guaranteed by identity understood postmodernistically. Only in the ontological perspective can the foundation of the uniqueness, distinctiveness and ultimate constitution of the person be found.
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Authors and Affiliations

Antoni Jucewicz
1

  1. Uniwersytet Warmińsko-Mazurski w Olsztynie
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Abstract

Although the Council‘s declaration Nostra aetate has been absorbed by the magisterium, there are new challenges suggesting its acknowledgement and further development. The document’s significance resides in its foundation on Romans 9-11 and in the fact that it has been promulgated at all, in spite of enormous resistance in the years ahead. No. 528 from the Catechism of the Catholic Church rises up out of various official statements with respect to this topic: The three wise men from Jesus’ Epiphany are typical representatives of the pagan religions who have to turn to the Jews in order to receive “from them the messianic promise”. This insight corrects a romanticizing pluralism of religions as it becomes manifest in the terminology of the three “Abrahamic religions”. A further development of Nostra aetate should include two aspects: Overcoming the narrowing down of Judaism and Christianity as a “religion” without refeRence to realities like “the land”, and, secondly, deepening the theological understanding of the referral of Christianity towards Judaism, particularly in connection with the term “People of God”.
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Authors and Affiliations

Rudolf Kutschera
Achim Buckenmaier
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Abstract

In recent reflections on the current situation of ethnic and religious minorities in Iraq and the threat of their extinction, a number of Iraqi intellectuals have stressed they cannot imagine their society without the plurality and diversity that have contributed to the creation of a common interethnic and interreligious Iraqi identity and historical memory. Among them are writers who raise this issue not only in essays, articles and interviews, but also in their fiction. The aim of the present article is to show the interweaving of literary discourse on Iraqi minorities and the wider debate among Iraqi intellectuals on the deteriorating condition of Iraqi Christians – which has led to their mass emigration – as reflected in a number of post-2003 Iraqi novels. The literary image of this exodus cannot be discussed without addressing the position of Christians among other Iraqi communities currently and in the past, as well as the question of their identity. This article refers to the following novels: Taššārī (Dispersion, 2012) by In‘ām Kaǧaǧī, I‘ǧām (Diacritics, 2004) and Yā Maryam (Ave Maria, 2012) by Sinān Antūn, Sīra dātiyya riwā’iyya (An Iraqi in Paris: An Autobiographical Novel, 2012) by Samū’īl Šam‘ūn, Frānkanštāyn fī Baġdād (Frankenstein in Baghdad, 2013) by Ahmad Sa‘dāwī, and Sabāyā dawlat al-hurāfa (Slaves of the Imaginary State, 2017) by ‘Abd ar-Ridā Sālih Muhammad. The article is divided into four parts, including an introduction in which the above-mentioned debate is presented. The second part depicts the plight of Iraqi Christians after 2003 through a brief outline of the lives of four literary characters. The third part focuses on the situation of Iraqi Christians before 2003 by relating the memories of five fictional protagonists. These two descriptive parts are followed by some final remarks. The theoretical framework of this article is based on the reflections of Birgit Neumann and Astrid Erll concerning the role of literature as a medium in the construction of cultural memory.

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Authors and Affiliations

Adrianna Maśko
ORCID: ORCID
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Abstract

Since Vatican II there have been issued many Church documents of different rank, which are explicitly devoted to dialogue with non-Christian religions or contain statements on the matter; there is also a very comprehensive bibliography on interreligious dialogue. The article presents three issues which occupy a signifcant place in these works. The frst is the theological bases for dialogue. They have been expressed in the trinitarian structure. At the heart of the dialogue is faith in God, the creator and father of all people, in the Son, through whom universal salvation took place and the Spirit, which everywhere personifes the salvation work of God in three persons. The second issue, which is the content of the article, expresses a unique position of Judaism in dialogue of Christianity with other religions. The importance of Israel for the emergence and existence of the Church, and at the same time for her salvation role for the entire Jewish people, is an important spur to the refection on the salvation relationship of christianity to other religions. The dialogue is diffcult to operate without a proper spiritual attitude. This issue is the subject of interest of the third point in the article. Spirituality shaped by attitudes of conversion and submission to the will of God, especially in the prayerful elation of the human heart, becomes a source of behaviours which are conducive to dialogue.

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Authors and Affiliations

Ks. Tadeusz Dola
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Abstract

The purpose of the paper is foremost to present Andrey Muraviev’s approach to fasting, both in his personal life and in literary work. The main basis of the analysis are the memories of the writer and his Letters about the service of the Eastern Catholic [Orthodox] Church (Письма о Богослужении Восточной Кафолической Церкви). Attention is paid to the Slavic word post ‘fast’, to its etymology, sense, its equivalents in biblical languages, i.e. in Hebrew and Greek as well. The writer’s considerations for fasting are confronted with appropriate biblical comments on this topic. The paper emphasizes that Muraviev, despite being brought up in a religious spirit, in his childhood and youth was not used to following the restraints of fasting. Only on his way to the Holy Land, did he fast throughout the entirety of Lent. Then he gradually got used to other multi‑day fasts and to weekly fasts, on Wednesdays and Fridays. In his reflections, referring to the books of the Old and New Testament, the works of Church Fathers and church songs, Muraviev argued that fasting is an important means in man’s spiritual life. He pointed out the need not only to renounce a particular type of food, but also above all to subdue the body to the soul and to tame passions. For the writer, fasting was a sign of faith and a practice supporting prayer.
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Authors and Affiliations

Anna Kościołek
1
ORCID: ORCID
Arleta Szulc
1
ORCID: ORCID

  1. Uniwersytet Mikołaja Kopernika w Toruniu
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Abstract

In the present article, the author attempts to solve the paradox hidden in the declaration pronounced by Bogusław Wolniewicz who referred to himself as a ‘Non-Confessional Roman Catholic.’ First, the author analyses (1) the way Wolniewicz understood the sources of religion, and then, (2) how he defined the minimum of Christianity. (3) The author investigates whether it is possible to reconcile his acceptance of euthanasia with the teaching of the Church, and finally, (4) the author focuses on his evangelical aesthetics. By way of conclusion the study traces on similarities between the tychistic rationalism and Christianity.

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Authors and Affiliations

Anna Głąb
ORCID: ORCID
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Abstract

This article deals with the personal relations between Fyodor Dostoevsky, Nikolai Gogol and Vissarion Belinsky. It examines the impact of these exchanges on Dostoevsky’s and Gogol’s literary works as well as on their biographies. The author argues that in order to fully understand Dostoevsky’s relation to the other two writers, one should take into account the change of his Weltanschauung during his exile years and his subsequent turn from pure realism ( Poor Folk) to fantastic realism ( The Double). With Gogol, one has to acknowledge his mature views expressed in Selected Excerpts from Correspondence with Friends, the last book he published before his death.
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Authors and Affiliations

Jan Krasicki
1
ORCID: ORCID

  1. Uniwersytet Wrocławski, Instytut Filozofii, ul. Koszarowa 3/20, 51‑149 Wrocław
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Abstract

The present overview of current Christian-Jewish dialogue shape firstly specifes the dialogue and its partners concept meaning applied to the relations between religious societies. It draws our attention to the polarisations within the Christianity and Judaism as well as to the differencies in dialogue advancement between bodies keeping the dialogue and the general public. It points out the different motivation prompting Jews and Christians to keep the dialogue and the infuence of this on understanding the sense, the choice of its representatives and the theme of the dialogue.

The deepening mutual cognition along with the growing awareness of both; chances and limits of consensus in the dialogue, are indicated among the previous achievements. From the side of the catholic church, irreversible will of the dialogue along with the appropriate directions of doctrinal clarifcations of the Church Teaching are strongly emphasized.

The theological questions are raised that on the Christian side develop from the acknowledgment of irremovability of the covenant between God and Israel. The questions refer to the contemporary situation and the eschatological perspective of existence of two communities considering themselves as continuation of the covenant between God and Abraham, as well as their relation towards Israel Land. The article at its conclusion stipulates the deepening of the awareness of the mystery whenever resuming the religious topics in the dialogue.

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Authors and Affiliations

Ks. Łukasz Kamykowski
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Abstract

This article focuses on an extremely urgent problem of today’s Christian dialogue with China, i.e. the culture (and politics) of the People’s Republic of China (PRC) and asks whether a Christian dialogue with China – which understand herself as an atheist and Communist state, which, however, is a country of many religious traditions, is possible, and if so in what form? What are its prospects and challenges?

The starting point of the article, after some historical remarks, is a kind of heterotopy of the dialogue in Chinese context, involving (III.1.) the historical and political context, then (III.2) its partners, and fnally (III.3) its forms and contents. in this framework, this article is (IV) refection on the challenges, opportunities and prospects of the Christian dialogue with Chinese culture. This refection is not taken here from the standpoint of theology, but is rather a phenomenological description of the status quo. At the end of the article (V) some statements of pope John Paul II with regard to the dialogue of Christianity with Chinese culture are quoted as a kind of summary.

The article states a great asymmetry of partners of the dialogue in China caused by the restrictive religious policy. There are some forms of dialogue which, however, are realized outside of the institutionalized Christianity, i.e. the Christian Churches. The Churches themselves, due to their historical background, are not very interested in or prepared for an inter-religious dialogue.

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Authors and Affiliations

Ks. Roman Malek SVD

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