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The article seeks an answer for several questions, as: Why was Syriac Christianity not an imperial Church? Why did it not enter into a relationship with the authorities? It might be explained by pointing to the political situation of the Syriac Chrstianas community under the reign of the Persian king Chosroes II Parviz. ; The article seeks an answer for several questions, as: Why was Syriac Christianity not an imperial Church? Why did it not enter into a relationship with the authorities? It might be explained by pointing to the political situation of the Syriac Chrstianas community under the reign of the Persian king Chosroes II Parviz.

Christianity, filtered through the heritage of Enlightenment, is a founding stone of European identity. Western Christianity is of particular importance here, as only in the region it dominated we can speak of Enlightenment and periods that precede it, that is Renaissance and Reformation. European Union is primarily constituted by countries that are culturally related to Western (Latin) Christianity. Enlightenment (secular rationalism) as such was not sufficient for creation of European identity. The paper describes the evolution of European identity closely linked with Christianity, that was later on left for rationalism and national identities. I try to prove that the identity of Europeans is historically closely linked to the diversity of nations that constitute Europe and that a national identity serves to underline European Community rather than deny it. Existing European identity has its roots in common history, contrary to popular believes that Europeans identify only with their nations. The paper also explains why new European identity needs to be constructed in relation to common European past and not in relation to the future of Europe.

Geriatrická problematika v pastorální péci se zabývá soucasnou aktuální tematikou stárnoucí populace z hlediska psychických, zdravotne-sociálních a spirituálne-existenciálních promen. Poukazuje na postulát krestanských hodnost ve veškeré péci o seniory a zároven chce doplnit praktickou teologii o specifickou analýzu nejduležitejších aspektu stárnutí. Filozoficko-teologicky a gerontologicky reflektuje hodnotovou orientaci senioru vcetne fenoménu dustojnosti, kvality života a mezigeneracní lásky.Charakterizuje projevy stárí, zduvodnuje predpoklady veškeré neterapeutické péce a základní východisk

The following text is based on the outcomes of a long-term field research carried out in eastern Slovakia, and it focuses on the character and specifics of religiosity of the Romany settlements inhabitants. One of the characteristic features of this religiosity is the fact that its core is still based on magical practices while Christianity only covers it on the surface. We will attempt to document this feature by examining a particular example of a chosen institution, this institution being the ritual procedure of the oath at the cross. Even though this practice is commonly known and frequently mentioned in literature, we are of the opinion that most references have so far been of the character of a mere record without an attempt to comprehend its inner nature. Thus, our objective is to explore the intrinsic logic of this institution, which may moreover be helpful in terms of illuminating the whole of the religious system of the Romany settlements inhabitants because in many aspects it may be treated as a model example of a magical procedure concealed under the garb of Christianity. Consequently, this concrete consideration may be generally valid on the structural level.

This paper deals with the role of religious parties in the Indonesian political system. It demonstrates the importance of Islamic parties and explains the declining significance of Christian parties in the last dozen or so years. In the conditions of deep religiosity in Indonesian society, religious parties are understood as political parties that meet the following criteria: 1) are created by and for the followers of Islam or Christianity, respectively, 2) serve to pursue their interests (specifically the interests articulated by the political and religious elites of religious communities) and 3) build their programs based on the principles and values of faith, and also promote and protect them.

The declining years of the communist regimes towards the end of the 80s as well as the on-going process of a thaw in political relations was also reflected in the Vatican's policy towards Christians in Eastern Europe. The task was not easy as the hierarchs of the Orthodox Church in Russia were afraid of ecumenical slogans propagated by the pope. They even presented their own, competitive ideas, whose aim was to discredit John Paul II's diplomatic efforts. The Pope's policy towards churches in other European countries (Hungary, Czechoslovakia, Poland) did not assume a common approach as the fate of Christians there was shaped independently from each other and even with certain respect granted by the Kremlin towards the uniqueness of each country. The key aspect of John Paul II's policy towards the countries of Eastern Europe was the pursuit of spiritual renewal of Christianity in the East, which was supposed to be started with the pilgrimage to the USSR (Ukraine, Moscow and Lithuania). ; The declining years of the communist regimes towards the end of the 80s as well as the on-going process of a thaw in political relations was also reflected in the Vatican's policy towards Christians in Eastern Europe. The task was not easy as the hierarchs of the Orthodox Church in Russia were afraid of ecumenical slogans propagated by the pope. They even presented their own, competitive ideas, whose aim was to discredit John Paul II's diplomatic efforts. The Pope's policy towards churches in other European countries (Hungary, Czechoslovakia, Poland) did not assume a common approach as the fate of Christians there was shaped independently from each other and even with certain respect granted by the Kremlin towards the uniqueness of each country. The key aspect of John Paul II's policy towards the countries of Eastern Europe was the pursuit of spiritual renewal of Christianity in the East, which was supposed to be started with the pilgrimage to the USSR (Ukraine, Moscow and Lithuania).