Suchergebnisse

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.

With the entrance to European Union , Christians have become rather sensitive to a lot of challenges of modern life. Pragmatic way of thinking tries to replace Christian values. Is that also the situation at the Faculty of theology at Vytautas Magnus university? The article tries to prove how the Faculty of Theology at Vytautas Magnus university is a spiritual centre not only for the intellectuals of Lithuania but also to other European countries, searching for deeper spiritual life. It helps to implement by a brief look into the historiography of the Faculty, its programmes of studies and scientific research; and on the other hand, its acceptability to Bolonian treaty and evaluations of theologians. The material given allows to make such conclusions: 1. On the initiative of the Conference of Lithuanian Bishops and the leaders of Vytautas Magnus university and with the approval of Vatican Congregation of Catholic studies, it has become an academic part of Vytautas Magnus university, where priests, seminarians, monks , nuns and lay people are able to study; 2. Ecumenic contacts are treated with special attention, because it is impossible for some Christians to feel themselves as children of God and others to be like orphans; 3. With the entering to European Union, intellectual perspectives have become much wider, that is why Christian faith needs to have a very firm backround – the teaching of Jesus Christ; 4. University is the fountain of humanism, intelligence and erudition; it may become only the Babel of pride without the knowledge of God and communication with him; 5. Nowadays the world has become very small because of new scientific technologies; together with material and educational progress, spiritual life should also proceed. Polarization of mankind, rejection of Christianity, polytheism – that is the circle, directing to eschtological termination. [.]

With the entrance to European Union , Christians have become rather sensitive to a lot of challenges of modern life. Pragmatic way of thinking tries to replace Christian values. Is that also the situation at the Faculty of theology at Vytautas Magnus university? The article tries to prove how the Faculty of Theology at Vytautas Magnus university is a spiritual centre not only for the intellectuals of Lithuania but also to other European countries, searching for deeper spiritual life. It helps to implement by a brief look into the historiography of the Faculty, its programmes of studies and scientific research; and on the other hand, its acceptability to Bolonian treaty and evaluations of theologians. The material given allows to make such conclusions: 1. On the initiative of the Conference of Lithuanian Bishops and the leaders of Vytautas Magnus university and with the approval of Vatican Congregation of Catholic studies, it has become an academic part of Vytautas Magnus university, where priests, seminarians, monks , nuns and lay people are able to study; 2. Ecumenic contacts are treated with special attention, because it is impossible for some Christians to feel themselves as children of God and others to be like orphans; 3. With the entering to European Union, intellectual perspectives have become much wider, that is why Christian faith needs to have a very firm backround – the teaching of Jesus Christ; 4. University is the fountain of humanism, intelligence and erudition; it may become only the Babel of pride without the knowledge of God and communication with him; 5. Nowadays the world has become very small because of new scientific technologies; together with material and educational progress, spiritual life should also proceed. Polarization of mankind, rejection of Christianity, polytheism – that is the circle, directing to eschtological termination. [.]

With the entrance to European Union , Christians have become rather sensitive to a lot of challenges of modern life. Pragmatic way of thinking tries to replace Christian values. Is that also the situation at the Faculty of theology at Vytautas Magnus university? The article tries to prove how the Faculty of Theology at Vytautas Magnus university is a spiritual centre not only for the intellectuals of Lithuania but also to other European countries, searching for deeper spiritual life. It helps to implement by a brief look into the historiography of the Faculty, its programmes of studies and scientific research; and on the other hand, its acceptability to Bolonian treaty and evaluations of theologians. The material given allows to make such conclusions: 1. On the initiative of the Conference of Lithuanian Bishops and the leaders of Vytautas Magnus university and with the approval of Vatican Congregation of Catholic studies, it has become an academic part of Vytautas Magnus university, where priests, seminarians, monks , nuns and lay people are able to study; 2. Ecumenic contacts are treated with special attention, because it is impossible for some Christians to feel themselves as children of God and others to be like orphans; 3. With the entering to European Union, intellectual perspectives have become much wider, that is why Christian faith needs to have a very firm backround – the teaching of Jesus Christ; 4. University is the fountain of humanism, intelligence and erudition; it may become only the Babel of pride without the knowledge of God and communication with him; 5. Nowadays the world has become very small because of new scientific technologies; together with material and educational progress, spiritual life should also proceed. Polarization of mankind, rejection of Christianity, polytheism – that is the circle, directing to eschtological termination. [.]

History of drug use reaches 5000 years before Christ. Narcotic drugs were used exceptionally for religious or medicine purposes up to the middle of the 19th century when because of modernization of the society and changes in the control patterns of the society together control towards use of the drugs was changing. Modern democratic society established premises to determine use of the drugs as a problem and to apply the campaigns of " the fight against drugs" in regard to this problem. Premises for the establishment of drug problem are discussed in the paper with reference to theoretical premises of the representatives of social constructionism. Accordingly to American sociologist C. Reinarman the social establishment of drug use problem was determined not by use of the drugs itself but by specific interest of separate groups of the society in order to limit or constrain other groups of the society. C. Reinarman names this process as establishment of drug scares for which following elements are typical: 1) 1. A Kernel of Truth; 2) Media Magnification; 3) Politico-Moral Entrepreneurs; 4) Professional Interest Groups; 5) Historical Context of Conflict; 6) Linking a Form of Drug Use to a "Dangerous Class"; 7) Scapegoating a Drug for a Wide of Public Problems. When invoking construction scheme of the drug scares of C. Reinarman as a theoretical tool, efforts are made to find campaigns of "the fight against drugs" in Lithuania. After analysis of internet media publications following conclusion is made: campaign of "fight against drugs" in Lithuania was performed in year 2000-2004 and it could be characterized by every aspect of the drug scares. Politicians, with the most standout among them was R. Paksas, raised a drive because of drugs during the electoral campaign. Drug epidemic was announced in Lithuania and it was offered to introduce fast drug tests in the education and foster institutions, also in the imprisonment places and hospitals, in order to stop spread of this epidemic. This allows to make some conclusions about the fact how Lithuanian elite of policy construe education institutions. Drugs have become "a scapegoat" in order to turn off attention from the more important problems of the society. The professional interest groups and mass media that is prone to prominent drug problem also have contributed to "the fight against drugs". Increased number of the internet publications within period of the research have shown that problem the drugs was exaggerated and in this way a contribution was made to the construction of "fight against drugs" as social-political phenomenon, although data of performed researches haven't shown any changes in the drug use of the country.

History of drug use reaches 5000 years before Christ. Narcotic drugs were used exceptionally for religious or medicine purposes up to the middle of the 19th century when because of modernization of the society and changes in the control patterns of the society together control towards use of the drugs was changing. Modern democratic society established premises to determine use of the drugs as a problem and to apply the campaigns of " the fight against drugs" in regard to this problem. Premises for the establishment of drug problem are discussed in the paper with reference to theoretical premises of the representatives of social constructionism. Accordingly to American sociologist C. Reinarman the social establishment of drug use problem was determined not by use of the drugs itself but by specific interest of separate groups of the society in order to limit or constrain other groups of the society. C. Reinarman names this process as establishment of drug scares for which following elements are typical: 1) 1. A Kernel of Truth; 2) Media Magnification; 3) Politico-Moral Entrepreneurs; 4) Professional Interest Groups; 5) Historical Context of Conflict; 6) Linking a Form of Drug Use to a "Dangerous Class"; 7) Scapegoating a Drug for a Wide of Public Problems. When invoking construction scheme of the drug scares of C. Reinarman as a theoretical tool, efforts are made to find campaigns of "the fight against drugs" in Lithuania. After analysis of internet media publications following conclusion is made: campaign of "fight against drugs" in Lithuania was performed in year 2000-2004 and it could be characterized by every aspect of the drug scares. Politicians, with the most standout among them was R. Paksas, raised a drive because of drugs during the electoral campaign. Drug epidemic was announced in Lithuania and it was offered to introduce fast drug tests in the education and foster institutions, also in the imprisonment places and hospitals, in order to stop spread of this epidemic. This allows to make some conclusions about the fact how Lithuanian elite of policy construe education institutions. Drugs have become "a scapegoat" in order to turn off attention from the more important problems of the society. The professional interest groups and mass media that is prone to prominent drug problem also have contributed to "the fight against drugs". Increased number of the internet publications within period of the research have shown that problem the drugs was exaggerated and in this way a contribution was made to the construction of "fight against drugs" as social-political phenomenon, although data of performed researches haven't shown any changes in the drug use of the country.

Fragmentation of the society and poverty existed in Latin America both before the 15th century when the Europeans colonized this region, as well as in the second half of the 20th century when liberation theology came into existence. Liberation theologians maintained that the Church cannot stay aside of the oppression that envelops the region but should rather condemn it and seek to transform the existing order through social and political means. The theologians perceived a division of the society into different classes and oppression both on the national and internationals levels, while maintaining that Christian love of one's neighbor is incapable of uniting the polarized classes. Liberation theology employed Marxist methodology to explain the present situation. Liberation was reduced to a political and socio-economic level, while interpretations of the Scripture highlighted the political aspect of liberation. Theologians judged society structures to be sinful and sought to liberate people from socio-economic oppression through a social revolution. Modern social teaching of the Catholic Church emerged in 1891 with Pope Leo XIII 's encyclical letter Rerum Novarum – On Capital and Labor. Catholic social teaching is based on ethics, theological anthropology and the conception of human salvation. Viewing human work from an anthropological perspective, the dignity of human work and his participation in the work of the Creator is emphasized. An important principle of Catholic social thought is solidarity; it indicates people's duty to help those in need both on the national and international level. The Church also stresses the principle of subsidiarity, according to which nothing should be done by more complex organizations which can be done by the people, communities or associations. The Catholic Church maintains that socialism is opposed to justice, whereby no one can be at the same time a good Catholic and a true socialist. It suggests improving the capitalist order not politically but rather in the light of the Gospel, whereby human society can heal by a return to Christian life and institutions. In 1984 and 1986 Congregation for the Doctrine of the Faith, which oversees the doctrine of the Catholic Church, condemned the liberation theology for employing Marxist methodology, since the latter is inseparable from atheist ideology. The liberation theology's view of ongoing class struggle is incompatible with the Christian idea of unity. The Church maintained that the notion of liberation used by the liberation theologians was erroneously reduced to political and socio-economic aspects, without taking into account the most important form of slavery – slavery to sin. Also corrupting was the liberation theologians' interpretation of the Scripture which highlighted the political rather than religious aspect of liberation. Although the liberation theologians claimed they could produce new structures of the society through a social revolution, the Church views evil of the structures as a consequence of man's actions, so evil will remain until people's hearts are transformed by the grace of Jesus Christ.

Fragmentation of the society and poverty existed in Latin America both before the 15th century when the Europeans colonized this region, as well as in the second half of the 20th century when liberation theology came into existence. Liberation theologians maintained that the Church cannot stay aside of the oppression that envelops the region but should rather condemn it and seek to transform the existing order through social and political means. The theologians perceived a division of the society into different classes and oppression both on the national and internationals levels, while maintaining that Christian love of one's neighbor is incapable of uniting the polarized classes. Liberation theology employed Marxist methodology to explain the present situation. Liberation was reduced to a political and socio-economic level, while interpretations of the Scripture highlighted the political aspect of liberation. Theologians judged society structures to be sinful and sought to liberate people from socio-economic oppression through a social revolution. Modern social teaching of the Catholic Church emerged in 1891 with Pope Leo XIII 's encyclical letter Rerum Novarum – On Capital and Labor. Catholic social teaching is based on ethics, theological anthropology and the conception of human salvation. Viewing human work from an anthropological perspective, the dignity of human work and his participation in the work of the Creator is emphasized. An important principle of Catholic social thought is solidarity; it indicates people's duty to help those in need both on the national and international level. The Church also stresses the principle of subsidiarity, according to which nothing should be done by more complex organizations which can be done by the people, communities or associations. The Catholic Church maintains that socialism is opposed to justice, whereby no one can be at the same time a good Catholic and a true socialist. It suggests improving the capitalist order not politically but rather in the light of the Gospel, whereby human society can heal by a return to Christian life and institutions. In 1984 and 1986 Congregation for the Doctrine of the Faith, which oversees the doctrine of the Catholic Church, condemned the liberation theology for employing Marxist methodology, since the latter is inseparable from atheist ideology. The liberation theology's view of ongoing class struggle is incompatible with the Christian idea of unity. The Church maintained that the notion of liberation used by the liberation theologians was erroneously reduced to political and socio-economic aspects, without taking into account the most important form of slavery – slavery to sin. Also corrupting was the liberation theologians' interpretation of the Scripture which highlighted the political rather than religious aspect of liberation. Although the liberation theologians claimed they could produce new structures of the society through a social revolution, the Church views evil of the structures as a consequence of man's actions, so evil will remain until people's hearts are transformed by the grace of Jesus Christ.