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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.

In this work, there are presented aims and main research trends of the Universitas Vytauti Magni cluster "Relations between state and society in Lithuania" as well as its future research perspectives are discussed. At the meantime, there 15 members in the cluster, 5 from them are PhD students. According to science fields, there are in the cluster theologians, historians, political scientists, ethnologists, art and literature critics. The cluster researches history of Lithuanian Catholic Church, and its relations with state and society in the past and in the present. It intensively collaborates with the center for Church history in the Faculty of Catholic Theology and with the center for Kaunas history in the Faculty of Humanities. Next to scientific activities, members of the cluster are lecturing for the students of Universitas Vytauti Magni and other high schools, are publishing works of science popularization, are participating in TV and radio broadcasts and in the public discussions.

In this work, there are presented aims and main research trends of the Universitas Vytauti Magni cluster "Relations between state and society in Lithuania" as well as its future research perspectives are discussed. At the meantime, there 15 members in the cluster, 5 from them are PhD students. According to science fields, there are in the cluster theologians, historians, political scientists, ethnologists, art and literature critics. The cluster researches history of Lithuanian Catholic Church, and its relations with state and society in the past and in the present. It intensively collaborates with the center for Church history in the Faculty of Catholic Theology and with the center for Kaunas history in the Faculty of Humanities. Next to scientific activities, members of the cluster are lecturing for the students of Universitas Vytauti Magni and other high schools, are publishing works of science popularization, are participating in TV and radio broadcasts and in the public discussions.

In this work, there are presented aims and main research trends of the Universitas Vytauti Magni cluster "Relations between state and society in Lithuania" as well as its future research perspectives are discussed. At the meantime, there 15 members in the cluster, 5 from them are PhD students. According to science fields, there are in the cluster theologians, historians, political scientists, ethnologists, art and literature critics. The cluster researches history of Lithuanian Catholic Church, and its relations with state and society in the past and in the present. It intensively collaborates with the center for Church history in the Faculty of Catholic Theology and with the center for Kaunas history in the Faculty of Humanities. Next to scientific activities, members of the cluster are lecturing for the students of Universitas Vytauti Magni and other high schools, are publishing works of science popularization, are participating in TV and radio broadcasts and in the public discussions.

Christian social security is a wide theme based on human morality which has got lots of evaluations and interpretations. The initial source for analysing this issue is the Holy Scripture, the rest of it is solely the interpretations and comments of different researchers. The latter are also of great importance as they testify the practical application of both Christ's teaching and Christian morality in human life. Many philosophers, theologians, social workers and politicians at all times have based their Christian positions and comments on Holy Scripture, that is why the Christian social approach is so complicated to reveal. The present article refers to the thesis "Christian Social Teaching" by Joseph Hoffner and the attitude of Antanas Maceina to the social problems of mankind and their solution in the Christian manner. The article goes through the basic principles of social teaching, the evaluation of work for society and the enhancement of individual human relations with society. The reasoning of Antanas Maceina states the view of solving the problems of the mankind due to the evolutions and reforms starting inside the human sole and afterwards implementing into the state political system.

Christian social security is a wide theme based on human morality which has got lots of evaluations and interpretations. The initial source for analysing this issue is the Holy Scripture, the rest of it is solely the interpretations and comments of different researchers. The latter are also of great importance as they testify the practical application of both Christ's teaching and Christian morality in human life. Many philosophers, theologians, social workers and politicians at all times have based their Christian positions and comments on Holy Scripture, that is why the Christian social approach is so complicated to reveal. The present article refers to the thesis "Christian Social Teaching" by Joseph Hoffner and the attitude of Antanas Maceina to the social problems of mankind and their solution in the Christian manner. The article goes through the basic principles of social teaching, the evaluation of work for society and the enhancement of individual human relations with society. The reasoning of Antanas Maceina states the view of solving the problems of the mankind due to the evolutions and reforms starting inside the human sole and afterwards implementing into the state political system.

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.

However, this concept was problematic because sooner or later it should have been realized that humans cannot comprehend God's perfection. Therefore, the concept of God is equal to the concept of nonexistence and such type of metaphysical entity could not give a purpose to the world. Furthermore, after the fall of finalistic worldview it was impossible to prove the old political order and, hence, new search for the meaning of life in the political order began. Essential role by trying to reunite meaning of life and politics was performed by scientific worldview. Science enabled the reconstruction of meaning of life by 2 aspects: firstly, it changed the finalistic understanding of the world by causal and, therefore, it granted a possibility by manipulating cause and effect to recreate every social and natural order. Secondly, after theologians established God as nonbeing, scientists gave a way to provide a frame to the world. Moreover, some of them even envisaged the trend of progress in historical processes which paved a way to fulfil the ultimate purposes of humanity, therefore, meaning of life not in another but in this world. This created conditions for the idea that society should be permanently improved and the ultimate goal of such improvement is the salvation of every individual in this world. Although supporters of liberalism and socialism have a different understanding of this final stage of human development, both of them aim not at preparing individual for the salvation in another reality but they think that ideas of the heaven should be established in this world.

However, this concept was problematic because sooner or later it should have been realized that humans cannot comprehend God's perfection. Therefore, the concept of God is equal to the concept of nonexistence and such type of metaphysical entity could not give a purpose to the world. Furthermore, after the fall of finalistic worldview it was impossible to prove the old political order and, hence, new search for the meaning of life in the political order began. Essential role by trying to reunite meaning of life and politics was performed by scientific worldview. Science enabled the reconstruction of meaning of life by 2 aspects: firstly, it changed the finalistic understanding of the world by causal and, therefore, it granted a possibility by manipulating cause and effect to recreate every social and natural order. Secondly, after theologians established God as nonbeing, scientists gave a way to provide a frame to the world. Moreover, some of them even envisaged the trend of progress in historical processes which paved a way to fulfil the ultimate purposes of humanity, therefore, meaning of life not in another but in this world. This created conditions for the idea that society should be permanently improved and the ultimate goal of such improvement is the salvation of every individual in this world. Although supporters of liberalism and socialism have a different understanding of this final stage of human development, both of them aim not at preparing individual for the salvation in another reality but they think that ideas of the heaven should be established in this world.

However, this concept was problematic because sooner or later it should have been realized that humans cannot comprehend God's perfection. Therefore, the concept of God is equal to the concept of nonexistence and such type of metaphysical entity could not give a purpose to the world. Furthermore, after the fall of finalistic worldview it was impossible to prove the old political order and, hence, new search for the meaning of life in the political order began. Essential role by trying to reunite meaning of life and politics was performed by scientific worldview. Science enabled the reconstruction of meaning of life by 2 aspects: firstly, it changed the finalistic understanding of the world by causal and, therefore, it granted a possibility by manipulating cause and effect to recreate every social and natural order. Secondly, after theologians established God as nonbeing, scientists gave a way to provide a frame to the world. Moreover, some of them even envisaged the trend of progress in historical processes which paved a way to fulfil the ultimate purposes of humanity, therefore, meaning of life not in another but in this world. This created conditions for the idea that society should be permanently improved and the ultimate goal of such improvement is the salvation of every individual in this world. Although supporters of liberalism and socialism have a different understanding of this final stage of human development, both of them aim not at preparing individual for the salvation in another reality but they think that ideas of the heaven should be established in this world.

However, this concept was problematic because sooner or later it should have been realized that humans cannot comprehend God's perfection. Therefore, the concept of God is equal to the concept of nonexistence and such type of metaphysical entity could not give a purpose to the world. Furthermore, after the fall of finalistic worldview it was impossible to prove the old political order and, hence, new search for the meaning of life in the political order began. Essential role by trying to reunite meaning of life and politics was performed by scientific worldview. Science enabled the reconstruction of meaning of life by 2 aspects: firstly, it changed the finalistic understanding of the world by causal and, therefore, it granted a possibility by manipulating cause and effect to recreate every social and natural order. Secondly, after theologians established God as nonbeing, scientists gave a way to provide a frame to the world. Moreover, some of them even envisaged the trend of progress in historical processes which paved a way to fulfil the ultimate purposes of humanity, therefore, meaning of life not in another but in this world. This created conditions for the idea that society should be permanently improved and the ultimate goal of such improvement is the salvation of every individual in this world. Although supporters of liberalism and socialism have a different understanding of this final stage of human development, both of them aim not at preparing individual for the salvation in another reality but they think that ideas of the heaven should be established in this world.

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. [.]