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Wyszukujesz frazę "Caesaropapism" wg kryterium: Temat


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Tytuł:
Ku chrześcijańskim korzeniom Europy. Znaczenie nawrócenia cesarza Konstantyna dla Kościoła, dla Cesarstwa Rzymskiego, dla Europy
Towards the Christian roots of Europe. Constantine’s conversion and its consequences for the Church, for the Roman Empire and for Europe
Autorzy:
Grzywaczewski, Józef
Powiązania:
https://bibliotekanauki.pl/articles/611856.pdf
Data publikacji:
2014
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II
Tematy:
Konstantyn
nawrócenie
Sobór Nicejski
cezaropapizm
Constantine
conversion
Council of Nicaea
caesaropapism
Opis:
The article is consecrated to Constantine’s conversion and to its consequences for the Church, for the Roman Empire and for Europe. There is a general opinion that, even if his attachment to Christianity was not very mature, he worked for the Christian religion during all his life. He has taken many decisions on behalf of the Church; he protected her against the Donatists in Africa. His position towards the Arian heresy was not very clear. He did not pay attention to the dogmatic formulas, but especially to those solutions which guaranteed peace among people. Surely, the emperor once introduced into the Church, remained there as her protector and head. The society was accustomed the emperor’s position as pontifex maximus. Bishops did not protested against his involving into ecclesiastic matters because he worked on their behalf. The effect of Constantine’s attitude was: the Christianization of the Roman Empire and the connection of the Church to the State. In later centuries such an alliance of the altar with the throne was boring for the Church. It is said that every privilege has to be paid. The Roman Empire was collapsed in the end of the fifth century, but its heritage remained in Europe. Charlemagne, cooperating with Pope Leon III, tried to restore the Roman Empire as a Christian State, but he failed to do it. Surely, by his support for schools and studies, he contributed to the European culture. The idea of the Sacrum Imperium Romanum appeared again in the times of Otto I, and especially of Otto III. Such an idea was not possible to be put into practice. The Roman Empire has never been restored, but many of its elements were assimilated by the Church and by medieval Europe. There are to be noticed in all European countries in our time.
Źródło:
Vox Patrum; 2014, 61; 9-38
0860-9411
2719-3586
Pojawia się w:
Vox Patrum
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Metody finansowania kościoła katolickiego w Rosji w XIX wieku. Przyczynek archiwalny
Methods of financing the Catholic Church in Russia in the nineteenth century. An archival supplement
Autorzy:
Radwan, Marian
Wodzianowska, Irena
Powiązania:
https://bibliotekanauki.pl/articles/1023051.pdf
Data publikacji:
2015-06-26
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II
Tematy:
Kolegium Rzymsko-katolickie
Departament Wyznań Obcych MSW
fundusz pomocowy
seminaria duchowne
Akademia Duchowna
cezaropapizm
słowianofilstwo
kasata klasztorów
nacjonalizacja beneficjów kościelnych
Rząd Tymczasowy
the Roman-Catholic College
of Foreign Confessions of the Ministry of the Interior
assistance fund
theological seminaries
Theological Academy
Caesaropapism
Slavophilism
the dissolution of the monasteries
the nationalization of the church benefices
the Provisional Government
Opis:
The religious policy of the Russian State was inspired by two ideological trends, which were rooted in the tradition of Peter I and Catherine II - Caesaropapism and Slavophilism. Russian rulers sought to subjugate the religious denominations, and also to build a Pan-Slavic empire with the Russian language. With regard to the Catholic Church, those demands proved to be extremely valid as 60% of the lands of the Polish Republic became part of Russia after the partitions. The tsarist authorities tried to separate Catholics from the Holy See and impose gradually the Russian language and culture on them. Secular authorities wanted to gain control over church institutions - dioceses, seminaries, parishes, monasteries. To achieve that aim, the authorities established the Roman-Catholic College (1801), and subordinated it directly to the Ministry of the Interior. Both organizations exercised full control over ecclesiastical institutions. Lay prosecutors in both of those offices played a decisive role. At the command of the tsarist regime all the monastic, diocesan and parish properties were gradually taken over, in return certain salaries (1832.1843) were granted to them. On the other hand, at the initiative of Metropolitan Bishop Siestrzeńcewicz S. (1820) so-called assistance fund was created, the aim of which was to finance the special expenses - poor parishes, seminars, Theological Academy, sick and retired priests, deported bishops. Having the assistance fund at their disposal, both the Ministry of the Interior and the College misappropriated funds, often financing even anti-Church actions or well-known enemies of Polish society (K.E. Sievers). A. Kerensky’s government prepared a draft reform in this field. However, it was not implemented as it was torpedoed by the revolution of 1917.
Źródło:
Archiwa, Biblioteki i Muzea Kościelne; 2015, 103; 209-226
0518-3766
2545-3491
Pojawia się w:
Archiwa, Biblioteki i Muzea Kościelne
Dostawca treści:
Biblioteka Nauki
Artykuł
    Wyświetlanie 1-2 z 2

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