Gotowa bibliografia na temat „Unity Church (Saint Paul, Minn.)”

On the first Sunday of Advent in 2017, a new university church was consecrated at Leipzig University in Germany. This celebration brought to an end the five-decade-long absence of a church within the old university. The inauguration of the Paulinum—as the combined church and assembly hall was named—visibly reconnected the university with a church history involving the active participation of personalities such as Martin Luther, Johann Tetzel, Felix Mendelssohn, and Johann Sebastian Bach. Under scrutiny in this article is the 1968 destruction of the University Church of Saint Paul, originally a medieval monastery, by the Socialist Unity Party (SED) as a kind of socialist iconoclasm. Through the destruction of the University Church of Saint Paul, I argue, the church became something of an architectonic and cultural martyr. Although the Paulinum is not viewed as a direct continuation of the university church, its completion and refurbishing with art treasures from the old church has, however, come to be viewed as a counterpart to SED barbarism and as an undoing of some aspects of the destruction. Moreover, some episodes from the university church and its destruction have been passed on and attached to the Paulinum as a mnemonic layer, much valued by the university, city, and region.

The papacy’s authority and standing in the sixteenth century were harmed by the Martin Luther Reformation and the sacking of Rome. In order to uphold the legitimacy of the papal theocracy and to restore the papacy’s cultural and intellectual authority, Pope Paul III brought back carnival celebrations in Rome. Paul III, a reformer, maintained an image of the pope as a spiritual leader who was “merciful” and “peaceful” using clever imagery; for instance, staging a “mask” procession which unites people while minimising ethnic and national disparities, thereby fostering a sense of community within the Catholic community. Reinforcing himself as a religious leader, Paul III was careful with the image of the papal monarchy in order to preserve the unity and independence of the Papal States. In the carnival floats, the pope introduced elements of pagan mythology, comparing himself to the consuls of ancient Rome to strengthen the pope’s ties with society. He adopted Janus (the double-faced god) and Apollo (the sun god) to create a secular image of the pope as the patron saint of Rome. On the one hand, the spiritual image of Pope Paul III as a religious leader was prominent in the carnival celebrations, and on the other hand, the secular image of the pope helped to consolidate the authority of the pope and external defendant of the Papal States. The dual spiritual and secular image of the pope underwent constant changes during the celebrations, a process of tension that helped him to overcome, in part, the political and religious challenges of the early modern period and reflected the transitional and dual nature of the Catholic Church at the time.

According to the bible tradition, the name of a person determine its personality and dignity. Since the 18th century there is known commemoration of the most sacred name of Jesus in the liturgy of Roman Church. The essence of this devotion contains the liturgical texts assigned for that day. Especially many texts of the pre-Vatican liturgy point out the great importance of that day. After the Second Vatican Council the commemoration was removed from the liturgical agenda, but anew established in 2002. Analysis of the texts contained in missal and breviary show theological contain of that feast day. The base are words about the humiliation and glorification of the Servant of Yahwe derived from the second chapter of the Letter of Saint Paul to Philippians (Phil. 2:6–11) and from the Acts of Apostles. In that book it is said that the name of Jesus is the only one by which we can be saved (Acts 4:8–12). Liturgical texts from the Old Testament indicate the fulfilment of the prophecy in the name of Jesus. Different motivation of praising the name of Jesus is shown in the literature of Christian writers who demonstrate the beauty and sweetness of the name of Jesus. Before The Second Vatican Council, in the sermons of St. Bernard it is highlighted that this name is innate, not given. Saint Bernard from Siena said in his sermons that the name of Jesus is the name of His mercy. This text is the base of the Office of readings after the Second Vatican Council. Nowadays this feast is celebrated on 3rd January and links the mystery of the nativity and of the revelation of the Lord, pointing out the unity in the celebration of the mystery of Incarnation.

“African thinking,” “African thought,” and “African philosophy.” These phrases are often used indiscriminately to refer to intellectual activities in and/or about Africa. This large field, which sits at the crossroads between analytic philosophy, continental thought, political philosophy and even linguistics is apparently limitless in its ability to submit the object “Africa” to a multiplicity of disciplinary approaches. This absence of limits has far-reaching historical origins. Indeed it needs to be understood as a legacy of the period leading to African independence and to the context in which African philosophy emerged not so much as a discipline as a point of departure to think colonial strictures and the constraints of colonial modes of thinking. That the first (self-appointed) exponents of African philosophy were Westerners speaks volumes. Placide Tempels but also some of his predecessors such as Paul Radin (Primitive Man as Philosopher, 1927) and Vernon Brelsford (Primitive Philosophy, 1935) were the first scholars to envisage this extension of philosophy into the realm of the African “primitive.” The material explored in this article – Statues Also Die (Marker, Resnais, and Cloquet), Bantu Philosophy (Tempels), The Cultural Unity of Negro Africa (Cheikh Anta Diop), and It For Others (Duncan Campbell) - resonates with this initial gesture but also with the ambition on part of African philosophers such as VY Mudimbe to challenge the limits of a discipline shaped by late colonialism and then subsequently recaptured by ethnophilosophers. Statues Also Die is thus used here as a text to appraise the limitations of African philosophy at an early stage. The term “stage,” however, is purely arbitrary and the work of African philosophers has since the 1950s often been absorbed by an effort to retrieve African philosophizing practices before, or away from, the colonial matrix. This activity has gained momentum and has been characterized by an ambition to excavate and identify figures and traditions that had hitherto remained unacknowledged: from Ptah-hotep in ancient Egypt (Obenga 1973, 1990) and North-African Church fathers such as Saint Augustine, Tertullian and Arnobius of Sicca (Mudimbe and Nkashama 1977), to “falsafa”-practising Islamic thinkers (Diagne 2008; Jeppie and Diagne 2008), from the Ethiopian tradition of Zera Yacob and Walda Heywat (Sumner 1976), to Anton-Wilhelm Arno, the Germany-trained but Ghana-born Enlightenment philosopher (Hountondji [1983] 1996).

We know that there are many studies, many interpretations of the coronavirus, many scientists and politicians who are studying the coronavirus and its consequences in the aftermath of the pandemic. The Holy See has also set up a task force dedicated to this study: “To embrace hope, to embrace the human family.” On 20th March, 2020, Pope Francis asked the Dicastery for Promoting Integral Human Development (DSSUI) to create a Commission, in collaboration with other Dicasteries of the Roman Curia and other institutions, to express the Church's concern and love for the entire human family in the face of the COVID-19 pandemic, especially through the analysis and reflection on the socio-economic and cultural challenges of the future and the proposal of guidelines to address them. In 2020 Anne Case, the Professor of Economics and Publics Affairs at Princeton University, and Angus Deaton, winner of the 2015 Nobel Prize in economics, the Professor of Economics and International Affairs at Princeton University and Presidential Professor of Economics at the University of Southern California, have published their highly important book Death of Despair and the Future of Capitalism. Death of despair from suicide, drug overdose, and alcoholism are rising dramatically in the Western European countries and in the United States of America. In 2018, there were 158,000 deaths of despair in the US, the same number as in 2017. Deaths of despair is called by Anne Case and Angus Deaton the despair epidemic. Long before the arrival of COVID-19, the lives of European and Americans had been disintegrating with deaths from suicide, drug overdose and alcoholic liver disease rising year on year. The despair epidemic and the COVID epidemic make a challenge for American and European capitalism. “COVID is a worldwide pandemic, affecting rich and poor countries, while deaths of despair, although not exclusively American, are much more serious in the US than in other rich countries.” Why is capitalism failing so many? What’s the economy got to do with it? Could the reason for this phenomenon be hidden in a fragmented approach to the human person? Could it be that Capitalism does not pay attention to the true reality of the human person, who is at once, in his or her existence a unity of physiological (material), mental, and spiritual reality not fragmented? The human person whom an economy and indeed any business seeks to serve, is not only the exteriority but also the interiority at once. The person remains the subject of both experiences given from interior and from exterior. A concentration on both kinds of experience which in fact constitute the integral experience of the human person is called for. The same discernment is given by economist Anne Case and Nobel Prize winner Angus Deaton in their statement that “capitalism is an immensely powerful force for progress and for good, but it needs to serve people and not have people serve it.” The world is experiencing a catastrophe, thus according to Prof. Case and Prof. Deaton capitalism needs to be better monitored and regulated. Why is lack of religiosity and the decline in churchgoing a problem? One answer is that, over long enough periods of time, religiosity responses to the social and economic environment. In poor countries around the world, especially in Asia and Africa, almost everyone identifies as very religious, but religiosity is lower in richer industrialized countries, particularly in Western Europe. The argument ̶ the secularization hypothesis ̶ is that as education spreads, as incomes rise, and as the state takes over many functions of the church, people turn away from religion. Put crudely, people need religion more in more hostile environments. This would fit the American states, where those with lower incomes and less supportive state governments have a higher fraction of religious people. It would also explain why it is true that, while more religious people do better than less religious people on many outcomes ̶ they are happier, less likely to commit crimes, less likely to abuse drugs and alcohol, and less likely to smoke ̶ more religious places ̶ including US states ̶ do worse on the same outcomes. Religion helps people do better, and they espouse religion in part because their local environment is difficult. When religiosity falls over time, it is the people side of this story that applies, and people lose the benefits that religion brings. The mission families are grateful to Kiko Argüello and Carmen Hernández for the Neocatechumenal Way they have brought, which is an inestimable gift. According to the iniciators of the Way true communion goes further than any notion of time, place and danger. The mission families experienced this communion with power during this time of pandemic isolation. The growing apostolic faith is the concrete answer to the problems of our life in this time of Covid-19. The prophetic words of Pope Paul VI are realized particularly in the mission of the Catholic Church in times of Covid-19 within the Neocatechumenal Way. Saint Paul VI, in the audience to the Neocatechumenal Communities on 8th May, 1974, said: “We greet the group of priests and lay people who represent the movement of the Neocatechumenal Communities - here we see post-conciliar fruits! - gathered in Rome from many dioceses throughout Italy and other countries. […] How great is the joy, how great is the hope, which you give us with your presence and with your activity! […] To live and foster this re-awakening is what you call a kind of ‘post baptism’, which can renew in our contemporary Christian communities the effects of maturity and depth which were achieved in the early Church during the period of preparation for Baptism. You do this afterwards. `Before' or `after' is secondary, I would say. The fact is that you aim at the authenticity, fullness, coherence and sincerity of Christian life. And this is a very great merit which, I repeat, consoles us enormously.”