One of the most important monuments of juridical-legal literature in the Grand Duchy of Lithuania is the Statute (its three editions: 1529, 1566, 1588), the code of feudal law written in the “Rusian” language, which for several centuries was used as the chancery/office language in the country. This document is very important for research on the lexis and other linguistic aspects of 16th-century literary Belorussian and Ukrainian, because the lexical layer best reflects the GDL’s political, economic and cultural relations with other countries. The lexis of the Statute is thematically quite diverse, but the legal-juridical vocabulary in this code of feudal law is the richest. In the article, using the comparative method, the thematic-lexical cluster of words denoting or defining crimes, criminals and forms of punishment is analysed. The common features of this lexis, its specific traits and loanwords in the three editions are identified. The analysis shows that the Statute contains both common and specific words and terms naming various life situations, crimes, offenders and punishments. In the second (1566) and especially the third (1588) edition, which became more extensive due to new or supplementary articles, this thematic-lexical cluster was enriched with new terms, most often loanwords. From the point of view of origin, the lexis shows items inherited from Old Russian (often polysemous), from Old Belorussian and Ukrainian (with specific word-formation), as well as borrowings – mostly Polonisms, but also Polonism–Germanisms and Polonism–Latinisms. A distinctive feature of this lexical cluster is polysemy: the same words can denote both crimes and types of punishment. There are also pairs of short words for crimes and criminals, synonymic doublets of different roots expressing the same concept, and word-formation variants. The analysis confirms that in the 16th century terminology in this field had not yet been standardised, and the three editions of the Statute reflect particular stages in the formation of legal-juridical terminology. Thus, besides its legal value, the Statute is a unique linguistic phenomenon of its time.

Straipsnyje pateikiami tėvų anketinės apklausos duomenys apie jų šeimose laikomas vaikų teigiamo skatinimo ir stimuliavimo priežastis, formas, metodus. Atskleidžiami negatyvios bausmių įtakos vaikų psichosocialinei raidai aspektai

Šiame straipsnyje nagrinėjama su baudžiamosios atsakomybės įgyvendinimu nepilnamečiams susijusi problematika bei nepilnamečių baudžiamosios justicijos Lietuvoje perspektyvos. Straipsnio tikslas - išanalizuoti bei argumentuotai įvertinti aktualią nepilnamečių baudžiamosios justicijos Lietuvoje problematiką, taip bandant identifikuoti šioje srityje potencialiai tobulintinus aspektus. Atitinkamai, darbo autoriaus yra siekiama visapusiškai išnagrinėti tiek baudžiamajame įstatyme įtvirtinto teisinio reglamentavimo specifiką bei trūkumus, tiek teismų praktikoje nepilnamečių baudžiamosiose bylose kylančius iššūkius, tiek ir nepilnamečių registruoto bei latentinio nusikalstamumo tendencijas atspindinčią statistinę informaciją, taip pat teisės, kriminologijos ir kitų mokslų įžvalgas nagrinėjama tema. Atlikta analizė parodė, jog traukiant nepilnamečius baudžiamojon atsakomybėn ir skiriant jiems bausmes ar kitokias poveikio priemones, praktikoje į nepilnamečių baudžiamosios atsakomybės ypatumus ir jų specifinius poreikius neretai vis dar deramai neatsižvelgiama, o jei tai ir padaroma – toks atsižvelgimas gana dažnai būna ribotas ir nepilnavertis. Todėl darytinos išvados, jog teismai, taikydami baudžiamąją atsakomybę, turi skirti didesnį dėmesį principinėms nepilnamečių baudžiamosios atsakomybės ypatumų nuostatoms, labiau įsigilinti į nepilnamečių teisės pažeidėjų specifiką ir poreikius bei jų atžvilgiu dar labiau riboti kriminalinių bausmių taikymą, dažniau skiriant auklėjamojo poveikio priemones, taip pat dažniau ir atidžiau vertinti jaunų suaugusiųjų (18–21 m.) socialinę brandą ir galimybes jiems taikyti nepilnamečių baudžiamosios atsakomybės ypatumus. Tuo tarpu įstatymų leidėjui derėtų įtvirtinti galimybę svarstyti atleidimą nuo baudžiamosios atsakomybės nepilnamečiams ir sunkių nusikaltimų atvejais, be to, mažiau sunkių ar neatsargių nusikalstamų veikų atvejais tai turėtų būti teismo pareiga, o ne diskrecija.

Straipsnyje iš šiuolaikinės vadybos teorijos pozicijų nagrinėjamos teisės ir jos kategorijų, vartojamų vadyboje, sampratos. Pateikiami siūlymai, kaip tos sampratos galėtų būti patikslintos, siekiant pašalinti jų sukeltus trukdymus keliant organizacijų vadybos efektyvumą.

Straipsnyje trumpai supažindinama su interdikto - baudžiamosios sankcijos vieta Katalikų Bažnyčios (lotynų apeigų) teisėtvarkos sistemoje. Atskleidžiami kai kurie pakitimai, atsiradę įvedus dabar galiojantį Kanonų teisės kodeksą. Atkreipiamas dėmesys į tai, kad Rytų apeigų katalikų Bažnyčios šios sankcijos neturi.

Suffering has always interested human beings, because it is the great common denominator among them. Suffering is a daily reality, so we become aware of the need to talk about it and to share our own painful experiences with others. However, human beings are not content just to speak about suffering. The mere phenomenological description of suffering and awareness of solidarity of all in its experience do not satisfy us. We wonder why suffering happens and touches everyone’s life. Who is responsible for experiences of pain? Who should take the blame for suffering, grief and depression in the world? What is the original cause of suffering? We need help to deal with our questions about human suffering, whether they arise from our own personal experiences or our need to find a consoling word to share with others. An obvious resource for Christians is the Bible. Throughout the centuries the Holy Scripture has been studied to see how it explains human suffering. In this article the subject of suffering is approached from the point of view of the Old Testament. This choice is based mainly on the fact that Christians in our country are still too little acquainted with the Old Testament which sometimes is said to be less important and less helpful in Christian life than the New Testament. The primary and basic Old Testament view of suffering is grounded in the covenant, which defined what is good and what is contrary to God’s will. The fate of Israel was considered to depend on the choice for adherence to God’s commandments or falling into infidelity to Yahweh. The Hebrews believed that good was rewarded and evil punished. Therefore, suffering should somehow be a punishment for evil actions. How does God requite good and evil? This has been a subject of recent debate among scholars. The legalist model of divine retribution has been called into question, because the Hebrews were inclined to see an inherent unity between an act and its consequences. God does not punish in the proper sense of the word, but allows to reap the after - effects of evil choices. In view of arrogance of the wicked and their apparent prosperity, the simple law of immediate retribution no longer held, so the fulfillment of justice was projected into the future. The psalms often reflected sufferer’s joyful trust in God, despite of the prosperity of sinners. Just to remain in God’s presence, even in the darkness of suffering, is the most desirable reward. Sufferings were not regarded as mere consequences of sins. Behind their punitive character the prophets saw the loving hand of God, wishing to bring his people to reflection. Sometimes suffering was conceived as educatory testing - the righteous could be tried in the “furnace of humiliation” to strengthen their trust in God. It is possible that education through suffering involve purification from sinful habits. However, there are cases when the suffering may seem out of proportion to the sins committed. Then the problem of Job arises. Why do the innocent suffer outrageously? The cause and effect relationship between sins and the suffering did not prove to be a universal law. Life and the world are full of mystery. The best thing for an innocent sufferer is to admit limitations of his/her human knowledge and submit to God, whose wisdom is unfathomable. The author of Isaiah 40-55 also pointed out that sometimes the innocent suffer, and, in fact, he tried to indicate that some suffering is for the benefit of others (vicarious suffering). Finally, by the end of the Old Testament the sufferings and death of the just and the deep faith in God’s justice led to the affirmation of life after death.

The purpose of the article is to analyze a new Criminal code of the Republic of Lithuania (in force from the 1st of May, 2003), with the aim to highlight its differences from the old one, and, thereby, to discern the most important novelties while discussing their advantages and possible difficulties (if any) in applying the new norms in practice. The author chooses to investigate only the general part of the criminal code and to analyze, according to the author’s opinion, only the most important developments in it, as due to the extent of the article it is impossible to make a detailed analysis of all the novelties in the new criminal code. The author of the article chooses to analyse classification of offences, diminished responsibility, corporate liability, new factors eliminating criminal liability, reform of penalty system, and extension of possibilities to discharge from criminal liability. The research reveals that not all discerned novelties are functioning properly and that some critical issues may be indicated, but, in general, the new criminal code is valued as a positive achievement and a great move towards the enhancement of Lithuanian criminal law. Conclusions of this work, obtained through scientific research, may be used to improve existing criminal code in practice.