SOTER: religijos mokslo žurnalas / SOTER: Journal of Religious Science 2011, nr. 39(67)

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  • Publication
    Gerojo ganytojo modelis kunigo Vincento Borisevičiaus mokyme
    [The good shepherd model in teachings of priest Vincentas Borisevičius]
    research article
    Ačas, Viktoras
    Soter : religijos mokslo žurnalas, 2011, nr. 39(67), p. 7-20
    Straipsnyje pristatomas Gerojo Ganytojo modelis pagal kunigo Vincento Borisevičiaus mokymą. Svarstomas ganytojo identiteto klausimas. Pastoracijos ir katechetikos įvairių situacijų, šeimos ir jaunimo problemų, socialinio darbo ir kitų klausimų kontekste pristatomi V. Borisevičiaus sielovados metodai, daugeliu atvejų aktualūs ganytojui, reaguojančiam į įvarius šiandienos pastoracinius iššūkius.
      338  28
  • Publication
    Legge italiana n. 40 “norme in materia di procreazione medicalmente assistita”: status questionis nella prospettiva della morale cattolica
    [Medically assisted procreation law no. 40/2004 in Italy: status questionis from the perspective of Catholic morality]
    research article
    Balčius, Vidas
    Soter : religijos mokslo žurnalas, 2011, nr. 39(67), p. 21-43
    Straipsnyje pateikiama prieš septynerius metus Italijoje priimto Dirbtinio apvaisinimo įstatymo Nr. 40/2004 dabartinės struktūros ir bandymų ją keisti analizė, etinės hermeneutikos kontekste atsiskleidžiantys šio įstatymo privalumai bei ribotumai. Išryškėjusios esminės, su įstatymo reglamentuojamomis dirbtinio apvaisinimo praktikomis susijusios, etinės problemos dar kartą peržvelgiamos katalikų moralės teologijos požiūriu. Įvedus moraliniam vertinimui reikšmingas perskyras, siekiama aptarti esminius, autentiškam žmogaus pradėjimui prieštaraujančius elementus ir pasiūlyti alternatyvių sprendimų paieškos kryptis.
      58  19
  • Publication
    „Meilės“ sąvokos reikšmė tomistinėje onto-teo-logijoje
    [The meaning of the notion of “love“ in thomistic onto-theo-logy]
    research article
    Soter : religijos mokslo žurnalas. Kaunas : Vytauto Didžiojo universiteto leidykla, 39 (2011), p. 45-55
    The article aims to analyze and interpret the “mystical” terminology in St. Thomas Aquinas, questioning why Thomas speaks about “unspeakable” experience not in negative, but in affirmative way, which he calls “anal-ogy”. The investigation deals with the notion of “love” (amor) showing that there are some interesting ontologi-cal implications in how St. Thomas constructs his discourse about love. There are two main notions that are usually translated as “love”: amor and caritas. The possible termi-nological classification shows that amor, being a passion, usually belongs to the domain of psychology, and caritas, being a virtue, – to the domain of ethics. Both, however, belong to psychophysical human nature which, according to Thomas, was created by God in a state of grace with his only goal – beatitude, “knowing love” of God. The passion of love is a sensitive appetite which, on the one hand, links us to animals, and, on the other hand, can have supernatural consequences being a direct cause of mystical “elevation”, or extasis, in respect of the appetitive power in which feelings reside. Because of love human natural powers are elevated and this way integrated into the supernatural domain. Human feelings can be called “rational” because they participate in reason, thus fall into competence of the will or rational appetite, become conscionable experience and, accord-ing to Aristotelian view, obeys the virtues. Love (amor) is defined by Thomas as a fitness or inclination of the appetitive power to some extrinsic good according to human nature’s likeness or proportionality to the object of love. Speaking of love as a cause of exta-sis, Thomas reminds us that love can be twofold: amor amicitiaeand amor concupiscentiae (“the love of friend-ship” and “the love of desire”). [...]
      32  72
  • Publication
    Liturginis judėjimas ir liturgijos atnaujinimas : aktyvaus dalyvavimo prasmė ir liturginio giedojimo svarba
    [Liturgical movement and renewal: the meaning of active participation and the importance of liturgical chanting]
    research article ;
    Sabaliauskaitė, Kristina
    Soter : religijos mokslo žurnalas. Kaunas : Vytauto Didžiojo universiteto leidykla, 39 (2011), p. 57-66
    “Christian liturgy” firstly is a celebration of the remembrance of Christ’s saving secret. After the Second Vatican Council a question of how the faithful should participate actively and deliberately in the liturgy is often raised. Participation in the liturgy is not nearly what we are used to say “everybody does everything”. During the last two decades of the 20th century providences and guidelines given by the Second Vatican Council procee-ded the work of liturgy renewal, which was started yet at the beginning of the previous century. The article reviews the achievements of the liturgical movement, especially paying attention to the im-portance and the attempts to implement active participation in the liturgy. The term of active participati-on (participatio actuosa) is very common today in the liturgy. This term is stressed with special importan-ce and special tone in the Second Vatican Council’s first constitution about Sacred liturgy “Sacrosanctum Concilium”. Essential attitude of the faithful is mentioned over 16 times there. It is described as deliberate and active participation that every Christian is called for through baptizing, and which is his right and even obligation (SC14). There is outward and inward participation in the liturgy and both of them incorporated form and ideal of liturgy. As in every man’s life, in the liturgy as well inward participation is more important and outward partici-pation is just an expression of the inward one. Participants are all of those who take part in the liturgy. Even the one, who does not quite belong to the community yet, i.e. Catechumen, already is the participant of the liturgy by being at the Christ-God’s home. “Liturgical actions are not private; they are the celebration of the Church which is a “sacrament of the uni-ty”, i.e. sacred populace united and concentrated around bishops”. [...]
      56  72
  • Publication
    Punsko bažnyčios fundacija ir parapijos materialinė padėtis XVII a
    [The foundation and material situation of Puńsk church in the 17th century]
    research article
    Soter : religijos mokslo žurnalas. Kaunas : Vytauto Didžiojo universiteto leidykla, 39 (2011), p. 69-81
    In the times of the Grand Duchy of Lithuania Puńsk was a typical parish of Simnas deanery in Vilnius dio-cese settled in the junction of the 16 th –17 th centuries during the peak of foundations and grants for Catholic Churches. There are some copies of documents remained in Lithuanian and Polish archives and manuscripts about privileges and grants given to Puńsk Church (there are usually 2–3, sometimes even 4 copies of docu-ments of the year 1597, 1600, 1606, 1609, 1612). Not all the information is consistent, because some mistakes were made while rewriting the documents. In this article we seeked to compare the copies of these documents and to describe consistently its content, to indicate the growth of material good of the parish thanks to these documents. The other group of sources that was used is the documentation of visitations and inventorisations of Puńsk Church in the 17 th century. The documents of visitations of the parish in 1669, 1676, 1700 and the economic inventorisation in 1672 were used. These sources allowed us to reveal the material situation of the parish in the 17 th century. The aim of this article is to explore the foundation and grant privileges of Puńsk parish and its material situation in the 17 th century referring to the above mentioned documents. The research revealed that Puńsk Catholic Church was foundated and equipped by local forester Stan-islovas Zalivskis’ initiative, sovereign Sigmund III Vaza’s 1597 and later privileges. The Church gained land, grasslands, the right to use timber, provide itself with fish, to build a millhouse, to have an inn, to collect tithing – typical for that time forms of providing for parish Churches and became an averagely rich parish of Simnas deanery. It had a built presbytery with necessary farming buildings, Studzenca (later Šaltėnai – Szołtany) fol-wark with subject peasants. [...]
      81  48