Suchergebnisse

The object of the article refers to the main focus of the Lithuanian pavilion at the sculpture of The Christ in distress created by Juozas Mikėnas (1901-1964). The article explores the creation history of this exhibit as well as cultural circumstances of the given period which determined the choice of the main subject for that exhibit. The paper also specifies a possible prototype of the J. Mikėnas' Christ in Distress sculpture. About 1936 a small sculpture of The Christ in Distress created by a folk artisan was found behind the High altar in Šiluva. According to the witness of this event Zigmas Toliušis, namely this sculpture carved by an unknown folk artist became the source of inspiration for the sculptor J. Mikėnas. The choice of The Christ in Distress subject for the main exhibit of the Lithuanian pavilion at the 1937 Paris World Exhibition was determined by the political and cultural situation of the fourth decade of the 20th century. The image of Lithuania as "the country of the Christ in Distress" formed in the second and third decades of the 20th century, became an unquestionable affirmation in the fourth decade of that century. The 1937 Paris World Exhibition turned to be one of the major "stages" in consolidating these ideas in the world. In spite of controversial evaluations in the press of that period, the work of the sculptor J. Mikėnas marks the whole cultural epoch of interwar independent Lithuania and also remains one of the most important works in the sculptor's oeuvre.

The object of the article refers to the main focus of the Lithuanian pavilion at the sculpture of The Christ in distress created by Juozas Mikėnas (1901-1964). The article explores the creation history of this exhibit as well as cultural circumstances of the given period which determined the choice of the main subject for that exhibit. The paper also specifies a possible prototype of the J. Mikėnas' Christ in Distress sculpture. About 1936 a small sculpture of The Christ in Distress created by a folk artisan was found behind the High altar in Šiluva. According to the witness of this event Zigmas Toliušis, namely this sculpture carved by an unknown folk artist became the source of inspiration for the sculptor J. Mikėnas. The choice of The Christ in Distress subject for the main exhibit of the Lithuanian pavilion at the 1937 Paris World Exhibition was determined by the political and cultural situation of the fourth decade of the 20th century. The image of Lithuania as "the country of the Christ in Distress" formed in the second and third decades of the 20th century, became an unquestionable affirmation in the fourth decade of that century. The 1937 Paris World Exhibition turned to be one of the major "stages" in consolidating these ideas in the world. In spite of controversial evaluations in the press of that period, the work of the sculptor J. Mikėnas marks the whole cultural epoch of interwar independent Lithuania and also remains one of the most important works in the sculptor's oeuvre.

The object of the article refers to the main focus of the Lithuanian pavilion at the sculpture of The Christ in distress created by Juozas Mikėnas (1901-1964). The article explores the creation history of this exhibit as well as cultural circumstances of the given period which determined the choice of the main subject for that exhibit. The paper also specifies a possible prototype of the J. Mikėnas' Christ in Distress sculpture. About 1936 a small sculpture of The Christ in Distress created by a folk artisan was found behind the High altar in Šiluva. According to the witness of this event Zigmas Toliušis, namely this sculpture carved by an unknown folk artist became the source of inspiration for the sculptor J. Mikėnas. The choice of The Christ in Distress subject for the main exhibit of the Lithuanian pavilion at the 1937 Paris World Exhibition was determined by the political and cultural situation of the fourth decade of the 20th century. The image of Lithuania as "the country of the Christ in Distress" formed in the second and third decades of the 20th century, became an unquestionable affirmation in the fourth decade of that century. The 1937 Paris World Exhibition turned to be one of the major "stages" in consolidating these ideas in the world. In spite of controversial evaluations in the press of that period, the work of the sculptor J. Mikėnas marks the whole cultural epoch of interwar independent Lithuania and also remains one of the most important works in the sculptor's oeuvre.

The object of the article refers to the main focus of the Lithuanian pavilion at the sculpture of The Christ in distress created by Juozas Mikėnas (1901-1964). The article explores the creation history of this exhibit as well as cultural circumstances of the given period which determined the choice of the main subject for that exhibit. The paper also specifies a possible prototype of the J. Mikėnas' Christ in Distress sculpture. About 1936 a small sculpture of The Christ in Distress created by a folk artisan was found behind the High altar in Šiluva. According to the witness of this event Zigmas Toliušis, namely this sculpture carved by an unknown folk artist became the source of inspiration for the sculptor J. Mikėnas. The choice of The Christ in Distress subject for the main exhibit of the Lithuanian pavilion at the 1937 Paris World Exhibition was determined by the political and cultural situation of the fourth decade of the 20th century. The image of Lithuania as "the country of the Christ in Distress" formed in the second and third decades of the 20th century, became an unquestionable affirmation in the fourth decade of that century. The 1937 Paris World Exhibition turned to be one of the major "stages" in consolidating these ideas in the world. In spite of controversial evaluations in the press of that period, the work of the sculptor J. Mikėnas marks the whole cultural epoch of interwar independent Lithuania and also remains one of the most important works in the sculptor's oeuvre.

USAGE AND PROTECTION OF THE ROADS OF CHRIST'S SUFFERINGS IN THE XX CENTURY – THE BEGINNING OF THE XXI CENTURY The attention and interest of the Lithuanian Catholic Church and the Government towards these sacred places encouraged to review their past and present (Inter-war, Soviet period, Independence of Lithuania) and to find out how the usage and protection of these sacred complexes in Vilnius and Žemaičių Kalvarija varied in the above mentioned periods. This enables us to see the aspects of the popularity, destruction, rebuilding and decline of these sacred places and makes us reflect on the spiritual, cultural, heritage protection situation of the Roads of Christ' Sufferings in the past and to evaluate it in the recent context. The object of the research is the first Lithuanian Roads of Christ's Sufferings in Žemaičių Kalvarija and Vilnius Verkiai, representing different regions, localities, architecture, traditions and the Dominican type of the Road; the usage and protection of the sacred complexes and the Roads of Christ's Sufferings during the Inter-war, Soviet period and Independence marking the main differences and peculiarities of these sacred places. Particular attention is paid to Trinapolis ensemble which is situated in the area of Vilnius Kalvarijos and is its concurrent, though it does not belong to the Road of Christ' Sufferings. The objective of the research is to consider the aspects of the protection of the material and immaterial heritage of Vilnius Kalvarijos and Žemaičių Kalvarija (the places that were included in the project of the pilgrim tour of the Pope John Paul II) during the Inter-war, Soviet period and Independence. The main tasks: 1) to reveal the reasons why the tradition of the Roads of Christ' Sufferings were established and their typology; 2) to analyze the peculiarities, differences and changes of the objects during the period of the research; 3) to introduce the usage and attendance of the mentioned chapels and the Roads of Christ' Sufferings; 4) to reveal the methods that were used to protect the sacred objects and the tradition of the Roads of Christ' Sufferings during the period of the research.

USAGE AND PROTECTION OF THE ROADS OF CHRIST'S SUFFERINGS IN THE XX CENTURY – THE BEGINNING OF THE XXI CENTURY The attention and interest of the Lithuanian Catholic Church and the Government towards these sacred places encouraged to review their past and present (Inter-war, Soviet period, Independence of Lithuania) and to find out how the usage and protection of these sacred complexes in Vilnius and Žemaičių Kalvarija varied in the above mentioned periods. This enables us to see the aspects of the popularity, destruction, rebuilding and decline of these sacred places and makes us reflect on the spiritual, cultural, heritage protection situation of the Roads of Christ' Sufferings in the past and to evaluate it in the recent context. The object of the research is the first Lithuanian Roads of Christ's Sufferings in Žemaičių Kalvarija and Vilnius Verkiai, representing different regions, localities, architecture, traditions and the Dominican type of the Road; the usage and protection of the sacred complexes and the Roads of Christ's Sufferings during the Inter-war, Soviet period and Independence marking the main differences and peculiarities of these sacred places. Particular attention is paid to Trinapolis ensemble which is situated in the area of Vilnius Kalvarijos and is its concurrent, though it does not belong to the Road of Christ' Sufferings. The objective of the research is to consider the aspects of the protection of the material and immaterial heritage of Vilnius Kalvarijos and Žemaičių Kalvarija (the places that were included in the project of the pilgrim tour of the Pope John Paul II) during the Inter-war, Soviet period and Independence. The main tasks: 1) to reveal the reasons why the tradition of the Roads of Christ' Sufferings were established and their typology; 2) to analyze the peculiarities, differences and changes of the objects during the period of the research; 3) to introduce the usage and attendance of the mentioned chapels and the Roads of Christ' Sufferings; 4) to reveal the methods that were used to protect the sacred objects and the tradition of the Roads of Christ' Sufferings during the period of the research.

Not only in the past times, but even nowadays people treat God in the Old Testament as cruel and strict, just and demanding Lord, perfect omnipotent Absolute who is never kind and merciful. The latter attributes are ascribed to Jesus Christ. So, there is an impression that G od the Father and G od the Son are two different "gods" with totally different attributes and features. The mercy of G od is one of the essential truths in Judaism and Christianity coming from the divine Revelation. Divine mercy is not only a feeling or an abstraction but a concrete G od's feature revealing itself in the course of all the salvation history, starting with the creation and fulfilling itself in the resurrection of Jesus Christ as the act of salvation of mankind. The entire Bible is full of events witnessing G od's sensitivity, kindness, patience, understanding and mercy. According to some authors, even G od's name "El" is closely connected with mercy. In the Old T estament there is no expression of "merciful love", but G od's mercy is expressed in terms describing G od's patience, kindness and forgiveness. T erms most often used to describe God's mercy are: hesed, emet, rehamim. God's mercy in the Old T estament can be described according to the following levels: • Mercy to a concrete person: Cain, Lotus, David, Jonah etc. • Legislation as the form of G od's mercy • Mercy to the chosen nation showed by two major events: exodus from Egypt, when G od showed mercy answering the sufferings of the chosen nation and led it from slavery to the promised land; and in the book of Prophet Isaiah, where G od showed mercy to his people in the Babylonian exile. • Mercy to different nations and believers. It is showed in G od's behaviour with the people of N ineveh, the pagan capital, where He sends the prophet Jonah to urge the people of Nineveh to repent. [.]

Not only in the past times, but even nowadays people treat God in the Old Testament as cruel and strict, just and demanding Lord, perfect omnipotent Absolute who is never kind and merciful. The latter attributes are ascribed to Jesus Christ. So, there is an impression that G od the Father and G od the Son are two different "gods" with totally different attributes and features. The mercy of G od is one of the essential truths in Judaism and Christianity coming from the divine Revelation. Divine mercy is not only a feeling or an abstraction but a concrete G od's feature revealing itself in the course of all the salvation history, starting with the creation and fulfilling itself in the resurrection of Jesus Christ as the act of salvation of mankind. The entire Bible is full of events witnessing G od's sensitivity, kindness, patience, understanding and mercy. According to some authors, even G od's name "El" is closely connected with mercy. In the Old T estament there is no expression of "merciful love", but G od's mercy is expressed in terms describing G od's patience, kindness and forgiveness. T erms most often used to describe God's mercy are: hesed, emet, rehamim. God's mercy in the Old T estament can be described according to the following levels: • Mercy to a concrete person: Cain, Lotus, David, Jonah etc. • Legislation as the form of G od's mercy • Mercy to the chosen nation showed by two major events: exodus from Egypt, when G od showed mercy answering the sufferings of the chosen nation and led it from slavery to the promised land; and in the book of Prophet Isaiah, where G od showed mercy to his people in the Babylonian exile. • Mercy to different nations and believers. It is showed in G od's behaviour with the people of N ineveh, the pagan capital, where He sends the prophet Jonah to urge the people of Nineveh to repent. [.]

Not only in the past times, but even nowadays people treat God in the Old Testament as cruel and strict, just and demanding Lord, perfect omnipotent Absolute who is never kind and merciful. The latter attributes are ascribed to Jesus Christ. So, there is an impression that G od the Father and G od the Son are two different "gods" with totally different attributes and features. The mercy of G od is one of the essential truths in Judaism and Christianity coming from the divine Revelation. Divine mercy is not only a feeling or an abstraction but a concrete G od's feature revealing itself in the course of all the salvation history, starting with the creation and fulfilling itself in the resurrection of Jesus Christ as the act of salvation of mankind. The entire Bible is full of events witnessing G od's sensitivity, kindness, patience, understanding and mercy. According to some authors, even G od's name "El" is closely connected with mercy. In the Old T estament there is no expression of "merciful love", but G od's mercy is expressed in terms describing G od's patience, kindness and forgiveness. T erms most often used to describe God's mercy are: hesed, emet, rehamim. God's mercy in the Old T estament can be described according to the following levels: • Mercy to a concrete person: Cain, Lotus, David, Jonah etc. • Legislation as the form of G od's mercy • Mercy to the chosen nation showed by two major events: exodus from Egypt, when G od showed mercy answering the sufferings of the chosen nation and led it from slavery to the promised land; and in the book of Prophet Isaiah, where G od showed mercy to his people in the Babylonian exile. • Mercy to different nations and believers. It is showed in G od's behaviour with the people of N ineveh, the pagan capital, where He sends the prophet Jonah to urge the people of Nineveh to repent. [.]

The mission of the Church is a manifesting of God's decree and its fulfilment in the world and in the world history. The missions activity derives its reason from the will of God, who wishes all men to be saved and to come to the knowledge of the truth (cf. 1 Tim 2: 4-5). The missions activity is closely bound up even with human nature, because by manifesting Christ - one mediator between God and men - the Church reveals to men the real truth about their condition and their whole calling. The article analyses: whether God's salvation history realized by the mission of the Church is linked with its political aspects and whether the Church participating in creating the kingdom of God possesses political scope. [.]

The mission of the Church is a manifesting of God's decree and its fulfilment in the world and in the world history. The missions activity derives its reason from the will of God, who wishes all men to be saved and to come to the knowledge of the truth (cf. 1 Tim 2: 4-5). The missions activity is closely bound up even with human nature, because by manifesting Christ - one mediator between God and men - the Church reveals to men the real truth about their condition and their whole calling. The article analyses: whether God's salvation history realized by the mission of the Church is linked with its political aspects and whether the Church participating in creating the kingdom of God possesses political scope. [.]

The mission of the Church is a manifesting of God's decree and its fulfilment in the world and in the world history. The missions activity derives its reason from the will of God, who wishes all men to be saved and to come to the knowledge of the truth (cf. 1 Tim 2: 4-5). The missions activity is closely bound up even with human nature, because by manifesting Christ - one mediator between God and men - the Church reveals to men the real truth about their condition and their whole calling. The article analyses: whether God's salvation history realized by the mission of the Church is linked with its political aspects and whether the Church participating in creating the kingdom of God possesses political scope. [.]

The article examines the problems of history and historical narrative in St. Augustine's De civitate Dei. The author seeks to reveal the problematic nature of Augustine's conception of history in the opposition of cyclical and linear conceptions of time. Augustine's reflection on the phenomenon of history from the perspective of Christian philosophy creates the basis for a modern linear conception of time and history. It is argued that Augustine should be seen as a philosopher-theologian of history, whose thinking on the subject is based on teleological principles and his philosophy of time. It is argued that Augustine's thinking about history is based on the concept of historia sacra and must be evaluated in the light of the constant distinction between historia sacra and what might be called historia profana or historia saecularis. Since the objectives of historia sacra cannot be realised in earthly life, political transformations in secular history have no eschatological significance. However, Augustine's conception of history is not cyclical, but has a clear beginning, end, direction and purpose (meaning), which distinguishes its premises from the Greco-Roman conception of history, and it is thus close to the modern conception of history. For Augustine, the coming of Christ is a new and singular event in history, negating any cyclical nature of history and defining the time in which Augustine lived.

The article examines the problems of history and historical narrative in St. Augustine's De civitate Dei. The author seeks to reveal the problematic nature of Augustine's conception of history in the opposition of cyclical and linear conceptions of time. Augustine's reflection on the phenomenon of history from the perspective of Christian philosophy creates the basis for a modern linear conception of time and history. It is argued that Augustine should be seen as a philosopher-theologian of history, whose thinking on the subject is based on teleological principles and his philosophy of time. It is argued that Augustine's thinking about history is based on the concept of historia sacra and must be evaluated in the light of the constant distinction between historia sacra and what might be called historia profana or historia saecularis. Since the objectives of historia sacra cannot be realised in earthly life, political transformations in secular history have no eschatological significance. However, Augustine's conception of history is not cyclical, but has a clear beginning, end, direction and purpose (meaning), which distinguishes its premises from the Greco-Roman conception of history, and it is thus close to the modern conception of history. For Augustine, the coming of Christ is a new and singular event in history, negating any cyclical nature of history and defining the time in which Augustine lived.

The aim of this work is to formulate the principles of the Christian anthropology and thus ground the conception of a newly born Catholic School of St Joseph. The first part of the work deals with the analysis of five documents of the Church, where mission and meaning of a Catholic school has been discussed. It has been claimed by the Church that a Catholic school is a special place of missions and its activities correspond to arising challenges of every epoch. The analysis of the evolution of Catholic schools in Lithuania in the XX and XXI centuries is also provided. Catholic school is revealed as an exclusive educational phenomenon directing towards the whole and unified upbringing of a human being. The background of the birth of St Joseph's School is presented, emphasizing the aim of the family community to fulfil its duty to raise and educate their children and to lead a solid and undivided life of integrity. The school has been founded while having purpose to integrate the whole of educational process with Christian values, to educate a human being as a whole, stressing the value of a person, supporting culture of communication and cooperation and discovering the final unity in Jesus Christ. The second part of the work deals with the analysis of the principles of Christian anthropology, which enables one to see another human being with a unifying outlook and recognize him as a remarkable work of God, created after the image of God, unique and desired by God for his own sake. This outlook directs to a right relationship with a human being, always perceiving him as an ultimate purpose. Human, a free and intelligent being, capable of love and affection, has a vocation to take part in God's missions, proceed with work of creation, give life and rule the world as God's humble servant. Being one entity of spiritual soul and physical body, a human can perceive oneself as a person, while being relative he is capable to reveal himself and create dynamic and long–term relationship with both human beings and God. A man, who suffered consequences of the sin, eventually recognizes his own value, also the meaning and purpose of his existence as a human being, only in the presence of Christ. The third part of this work provides with the analysis of theoretical assumptions of founding the Catholic School of St Joseph, such as the legal basis of the Lithuanian Republic, also the strategy of education of Lithuania and the European Union. The pedagogical paradigm of St Ignatius has also been discussed. In the final part of the work the model of theoretical assumptions of the foundation of the school is provided. Also according to the principles of the Christian anthropology, the principles of the newly founded school are formulated, which form the base of the model of the conception of St Joseph's School and recommendations revealing the base and the purpose of an holistic person's education.