Suchergebnisse

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.

Before becoming a Christian nation, Lithuania had a choice between the Latin and Greek churches and elected Rome instead of Byzantium. The Western Church showed greater missionary fervor in her evangelizing and sanctifying work, that Lithuania chose to integrate itself into Western Europe by accepting baptism into the Roman Catholic Church. Mindaugas, Grand Duke of Lithuania, was baptized in 1251 and in 1253 was crowned King of Lithuania. This established the foundation for a Lithuanian nation. His death, however, brought great turmoil to the nation until the reign of Vytenis. The Grand Dukes Vytenis, Gediminas and Algirdas understood the historical significance of becoming a Catholic nation, but it was only under the reign of Grand Duke Jogaila that it was accomplished. Jogaila was baptized in 1386 and became the King of Poland. In 1387, Jogaila with a number of clergy and noblemen arrived in Lithuania where he appointed his cousin, Vytautas, as his successor there. Together they built churches and Christianized the ethnic Lithuanian population.The year 1387 is considered the year Lithuania became a Christian nation. However, many parts of the nation were still pagan for a number of years. It was only in 1417 that Samogitia was confirmed as converted. Becoming a Catholic nation had many political ramifications. Even though Jogaila could have been baptized in the Eastern Church, his choice to become a member of the Roman Catholic Church became a turning point in Lithuanian history. The Church's influence extended to almost every aspect of Lithuania's economic, political, cultural and defense spheres. Presently, after many years of Soviet occupation, Lithuania has returned to being an independent nation and a member of the European Union. Its' strong Christian identity helps to monitor the principles and objectives of the European Union to which it belongs.[.].

Before becoming a Christian nation, Lithuania had a choice between the Latin and Greek churches and elected Rome instead of Byzantium. The Western Church showed greater missionary fervor in her evangelizing and sanctifying work, that Lithuania chose to integrate itself into Western Europe by accepting baptism into the Roman Catholic Church. Mindaugas, Grand Duke of Lithuania, was baptized in 1251 and in 1253 was crowned King of Lithuania. This established the foundation for a Lithuanian nation. His death, however, brought great turmoil to the nation until the reign of Vytenis. The Grand Dukes Vytenis, Gediminas and Algirdas understood the historical significance of becoming a Catholic nation, but it was only under the reign of Grand Duke Jogaila that it was accomplished. Jogaila was baptized in 1386 and became the King of Poland. In 1387, Jogaila with a number of clergy and noblemen arrived in Lithuania where he appointed his cousin, Vytautas, as his successor there. Together they built churches and Christianized the ethnic Lithuanian population.The year 1387 is considered the year Lithuania became a Christian nation. However, many parts of the nation were still pagan for a number of years. It was only in 1417 that Samogitia was confirmed as converted. Becoming a Catholic nation had many political ramifications. Even though Jogaila could have been baptized in the Eastern Church, his choice to become a member of the Roman Catholic Church became a turning point in Lithuanian history. The Church's influence extended to almost every aspect of Lithuania's economic, political, cultural and defense spheres. Presently, after many years of Soviet occupation, Lithuania has returned to being an independent nation and a member of the European Union. Its' strong Christian identity helps to monitor the principles and objectives of the European Union to which it belongs.[.].

Before becoming a Christian nation, Lithuania had a choice between the Latin and Greek churches and elected Rome instead of Byzantium. The Western Church showed greater missionary fervor in her evangelizing and sanctifying work, that Lithuania chose to integrate itself into Western Europe by accepting baptism into the Roman Catholic Church. Mindaugas, Grand Duke of Lithuania, was baptized in 1251 and in 1253 was crowned King of Lithuania. This established the foundation for a Lithuanian nation. His death, however, brought great turmoil to the nation until the reign of Vytenis. The Grand Dukes Vytenis, Gediminas and Algirdas understood the historical significance of becoming a Catholic nation, but it was only under the reign of Grand Duke Jogaila that it was accomplished. Jogaila was baptized in 1386 and became the King of Poland. In 1387, Jogaila with a number of clergy and noblemen arrived in Lithuania where he appointed his cousin, Vytautas, as his successor there. Together they built churches and Christianized the ethnic Lithuanian population.The year 1387 is considered the year Lithuania became a Christian nation. However, many parts of the nation were still pagan for a number of years. It was only in 1417 that Samogitia was confirmed as converted. Becoming a Catholic nation had many political ramifications. Even though Jogaila could have been baptized in the Eastern Church, his choice to become a member of the Roman Catholic Church became a turning point in Lithuanian history. The Church's influence extended to almost every aspect of Lithuania's economic, political, cultural and defense spheres. Presently, after many years of Soviet occupation, Lithuania has returned to being an independent nation and a member of the European Union. Its' strong Christian identity helps to monitor the principles and objectives of the European Union to which it belongs.[.].

The purpose of this article is to research in more detail the restoration of the Old Believers parishes and their recognition during the interwar Lithuania (excluding Vilnius region) from 1918 to 1923, as well as to analyse the legalization of the Old Believers' Church of Lithuania and the problems of practical establishment of religious autonomy in this period.The main focus is on three new problems: the situation of the Old Believers' parishes in the country at the beginning of 1918, taking into account the mass migration to the depths of Russia from 1914 to 1915; the restoration of Old Believers parishes and the legalization (registration) of their religious activities from 1918 to 1922, during their mass repatriation to Lithuania; and focus on some problems of the practical consolidation of Old Believers' Church of Lithuania autonomy from 1923 to 1926. The research is based mostly on new archival data, as well as on the analysis and interpretation of Lithuanian and partly foreign historiography on this topic.The study suggests that due to the mass migration of Old Believers to the East between 1914 and 1915, the future Lithuanian territory retained a much thinner congregation network and in turn had fewer parishes members by the beginning of 1918. Therefore, the mass repatriation of the Old Believers from Soviet Russia from the spring of 1918 to 1922 to a large extent explains why the recovery of many of their parishes in Lithuania has been rather slow.After the establishment of the central institutions of the Church in May 1922, the Lithuanian Old Believers' Church was legal-ized on the basis of "Provisional regulations concerning the relationship between the organization of Old Believers in Lithuania and the Lithuanian government" on the May 20, 1923. Therefore, for the first time in history in 1923 the Lithuanian Old Believers Church was legally recognized in a certain state and formally received equal rights with other recognized denominations. At that time, Lithuania was the first country in Central and Eastern Europe to officially recognize the Old Believers (Pomorian) Church.

The purpose of this article is to research in more detail the restoration of the Old Believers parishes and their recognition during the interwar Lithuania (excluding Vilnius region) from 1918 to 1923, as well as to analyse the legalization of the Old Believers' Church of Lithuania and the problems of practical establishment of religious autonomy in this period.The main focus is on three new problems: the situation of the Old Believers' parishes in the country at the beginning of 1918, taking into account the mass migration to the depths of Russia from 1914 to 1915; the restoration of Old Believers parishes and the legalization (registration) of their religious activities from 1918 to 1922, during their mass repatriation to Lithuania; and focus on some problems of the practical consolidation of Old Believers' Church of Lithuania autonomy from 1923 to 1926. The research is based mostly on new archival data, as well as on the analysis and interpretation of Lithuanian and partly foreign historiography on this topic.The study suggests that due to the mass migration of Old Believers to the East between 1914 and 1915, the future Lithuanian territory retained a much thinner congregation network and in turn had fewer parishes members by the beginning of 1918. Therefore, the mass repatriation of the Old Believers from Soviet Russia from the spring of 1918 to 1922 to a large extent explains why the recovery of many of their parishes in Lithuania has been rather slow.After the establishment of the central institutions of the Church in May 1922, the Lithuanian Old Believers' Church was legal-ized on the basis of "Provisional regulations concerning the relationship between the organization of Old Believers in Lithuania and the Lithuanian government" on the May 20, 1923. Therefore, for the first time in history in 1923 the Lithuanian Old Believers Church was legally recognized in a certain state and formally received equal rights with other recognized denominations. At that time, Lithuania was the first country in Central and Eastern Europe to officially recognize the Old Believers (Pomorian) Church.

The purpose of this article is to research in more detail the restoration of the Old Believers parishes and their recognition during the interwar Lithuania (excluding Vilnius region) from 1918 to 1923, as well as to analyse the legalization of the Old Believers' Church of Lithuania and the problems of practical establishment of religious autonomy in this period.The main focus is on three new problems: the situation of the Old Believers' parishes in the country at the beginning of 1918, taking into account the mass migration to the depths of Russia from 1914 to 1915; the restoration of Old Believers parishes and the legalization (registration) of their religious activities from 1918 to 1922, during their mass repatriation to Lithuania; and focus on some problems of the practical consolidation of Old Believers' Church of Lithuania autonomy from 1923 to 1926. The research is based mostly on new archival data, as well as on the analysis and interpretation of Lithuanian and partly foreign historiography on this topic.The study suggests that due to the mass migration of Old Believers to the East between 1914 and 1915, the future Lithuanian territory retained a much thinner congregation network and in turn had fewer parishes members by the beginning of 1918. Therefore, the mass repatriation of the Old Believers from Soviet Russia from the spring of 1918 to 1922 to a large extent explains why the recovery of many of their parishes in Lithuania has been rather slow.After the establishment of the central institutions of the Church in May 1922, the Lithuanian Old Believers' Church was legal-ized on the basis of "Provisional regulations concerning the relationship between the organization of Old Believers in Lithuania and the Lithuanian government" on the May 20, 1923. Therefore, for the first time in history in 1923 the Lithuanian Old Believers Church was legally recognized in a certain state and formally received equal rights with other recognized denominations. At that time, Lithuania was the first country in Central and Eastern Europe to officially recognize the Old Believers (Pomorian) Church.

The purpose of this article is to research in more detail the restoration of the Old Believers parishes and their recognition during the interwar Lithuania (excluding Vilnius region) from 1918 to 1923, as well as to analyse the legalization of the Old Believers' Church of Lithuania and the problems of practical establishment of religious autonomy in this period.The main focus is on three new problems: the situation of the Old Believers' parishes in the country at the beginning of 1918, taking into account the mass migration to the depths of Russia from 1914 to 1915; the restoration of Old Believers parishes and the legalization (registration) of their religious activities from 1918 to 1922, during their mass repatriation to Lithuania; and focus on some problems of the practical consolidation of Old Believers' Church of Lithuania autonomy from 1923 to 1926. The research is based mostly on new archival data, as well as on the analysis and interpretation of Lithuanian and partly foreign historiography on this topic.The study suggests that due to the mass migration of Old Believers to the East between 1914 and 1915, the future Lithuanian territory retained a much thinner congregation network and in turn had fewer parishes members by the beginning of 1918. Therefore, the mass repatriation of the Old Believers from Soviet Russia from the spring of 1918 to 1922 to a large extent explains why the recovery of many of their parishes in Lithuania has been rather slow.After the establishment of the central institutions of the Church in May 1922, the Lithuanian Old Believers' Church was legal-ized on the basis of "Provisional regulations concerning the relationship between the organization of Old Believers in Lithuania and the Lithuanian government" on the May 20, 1923. Therefore, for the first time in history in 1923 the Lithuanian Old Believers Church was legally recognized in a certain state and formally received equal rights with other recognized denominations. At that time, Lithuania was the first country in Central and Eastern Europe to officially recognize the Old Believers (Pomorian) Church.

The paper attempts to highlight the development of events in the parish of Apytalaukis which was founded by Petras Šiukšta, the owner of Apytalaukis estate in 1635. It discusses the problems of coalition rights, the status and interest of church, daily quarrels, rapports with tsarist government, religious, public and cultural life in the rectory. The research is based on different material, such as books of inventory, dockets and inscriptions about judicial proceedings, mail and correspondence, etc. It is highly probable that the historical details about the parish of Apylaukis will help to reveal general situation of Catholic Church in Lithuania during the tsarist regime.

The paper attempts to highlight the development of events in the parish of Apytalaukis which was founded by Petras Šiukšta, the owner of Apytalaukis estate in 1635. It discusses the problems of coalition rights, the status and interest of church, daily quarrels, rapports with tsarist government, religious, public and cultural life in the rectory. The research is based on different material, such as books of inventory, dockets and inscriptions about judicial proceedings, mail and correspondence, etc. It is highly probable that the historical details about the parish of Apylaukis will help to reveal general situation of Catholic Church in Lithuania during the tsarist regime.

The paper attempts to highlight the development of events in the parish of Apytalaukis which was founded by Petras Šiukšta, the owner of Apytalaukis estate in 1635. It discusses the problems of coalition rights, the status and interest of church, daily quarrels, rapports with tsarist government, religious, public and cultural life in the rectory. The research is based on different material, such as books of inventory, dockets and inscriptions about judicial proceedings, mail and correspondence, etc. It is highly probable that the historical details about the parish of Apylaukis will help to reveal general situation of Catholic Church in Lithuania during the tsarist regime.

La societè democratique doit assurer la libertė de la religion pour un chaque perssone. Chaque fois existe le risque heurter cette ligne. L' état constitue la limite de pouvoir d' organisation de la religions . Dans les pays se trouve les modeles variés de la separation l'églises entre l'états : religion de l'état, l'état et la religion sont sepparé partiellement, ainsi l'état entre l'eglise sont separé entieterement. Constitution de Lituanie fortifie qu'il n'y a pas religion d'état. On peut a dire, que en Lituanie agire modelle de separation partiellement. Le systeme d'éducations forme la citoyenneté, donne aux élèves une armature intellectuelle et morale. Dans l'école de statalè les élèves doivent choisir entre les classes des religions traditionnellles ou les classes d'éthique. La Cour constitutionnelle est constaté que dans le pays existe trois systemes d'organizations de religion: les religions traditionnelles, les religionsacceptè par l'état et les autres organizations. Les autres religions ont plus moins des droits que celle on assure pour religions traditionnelle. La doctrine constitutionnelle explique que cette situation est donné par la Constitution. Les actes normatives du droit ne fixe pas le clairs fondation, qui détermine les droit pour la commmunautè religieuse Neuf communautès traditionnelles et un organisation religieuse qui a la reconaissance d'ėtat agirent en Lituanie. Les autres communautés religiosses sont enregistré et agire sous un forme de la personne juridique. En République Lituanie trois dèsision de la Cour constitutionnel sont importants, qui formint base lėgal d'église centre l'église et l'état.

La societè democratique doit assurer la libertė de la religion pour un chaque perssone. Chaque fois existe le risque heurter cette ligne. L' état constitue la limite de pouvoir d' organisation de la religions . Dans les pays se trouve les modeles variés de la separation l'églises entre l'états : religion de l'état, l'état et la religion sont sepparé partiellement, ainsi l'état entre l'eglise sont separé entieterement. Constitution de Lituanie fortifie qu'il n'y a pas religion d'état. On peut a dire, que en Lituanie agire modelle de separation partiellement. Le systeme d'éducations forme la citoyenneté, donne aux élèves une armature intellectuelle et morale. Dans l'école de statalè les élèves doivent choisir entre les classes des religions traditionnellles ou les classes d'éthique. La Cour constitutionnelle est constaté que dans le pays existe trois systemes d'organizations de religion: les religions traditionnelles, les religionsacceptè par l'état et les autres organizations. Les autres religions ont plus moins des droits que celle on assure pour religions traditionnelle. La doctrine constitutionnelle explique que cette situation est donné par la Constitution. Les actes normatives du droit ne fixe pas le clairs fondation, qui détermine les droit pour la commmunautè religieuse Neuf communautès traditionnelles et un organisation religieuse qui a la reconaissance d'ėtat agirent en Lituanie. Les autres communautés religiosses sont enregistré et agire sous un forme de la personne juridique. En République Lituanie trois dèsision de la Cour constitutionnel sont importants, qui formint base lėgal d'église centre l'église et l'état.