User:Governor Sheng/sandbox

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Krešimir Pandžić was a Herzegovinian Franciscan.

Biography[edit]

For a time, he was a principal of the Široki Brijeg Gymnasium, a renowned Franciscan-led high school.

In 1932, while the state authorities were inspecting the conditions in the gymnasium. The commander of the Jadran division of the Royan Yugoslav Army reported in 1932 that the Franciscan professors at the gymnasium are antagonistic towards the Kingdom of Yugoslavia, and the school should be degraded, lose its public status, and diminished to a private school. The delegate of the Ministry of Education Nikola Majnarić of the University of Zagreb, visited the gymnasium in May 1932 and reported that although the school puts Croatian historical figures in the foreground, it also talks about Serbs as "heroic nation", Kosovo battle and their historical sufferings. On that occasion, Pandžić told him that "We Franciscans, Herzegovinian Franciscans especially, are enthusiastic Yugoslav nationalists". In concluding his report, Manjarić stated that the Franciscans are "good Yugoslavs" and that he is pleased with the general situation in the gymnasium. In the end, the gymnasium retained its public status. Because of poor health, Pandžić was replaced as a principle by Dominik Mandić in November 1934.[1]

The Herzegovinian Franciscans were divided into two political factions. The older friars were pro-Yugoslav, while the younger friars supported Croatian nationalism. A larger number of the older friars were supporters of the political programme of the Croatian Peasant Party (HSS), especially after 1935, and most prominent among them were Pandžić, Mandić and Leo Petrović. The HSS supported Yugoslavia and a special autonomous status for Croats. A smaller number of friars were supporters of the Yugoslav Radical Union.[2]

The head of the Franciscan Province of Herzegovina, Provincial Lujo Bubalo died in May 1940. The Herzegovinian Franciscans choose Pandžić as his successor on 14 June 1940.[3]

"proslava zajedništva crkve u istri"; vidi: papina bula 17. listopada 1977. - ujedinjena crkva u istri; biskup istarski dobio orden od tita

Dear Marian Movement: Let God be God, str. 104 - važne napomene! Посмотрите эту книгу. У него есть интересная информация о Хнилице, который возглавлял зонтичную организацию марианских движений и которую возглавлял в США Денис Нолан, большой сторонник явлений в Меджугорье (соавтор и автор нескольких книг в поддержку Меджугорья).

The First Council of Arles was a council of Christian bishops convened in Arles by Roman Emperor Constantine in 314.

Background[edit]

State of the Church of Carthage[edit]

After the persecutions of Christians, the Church in North Africa continued its tradition of rebaptism of the apostates in the following time of peace and prosperity into 4th century. During this time, the Christians started to rebuild their communities and to ascend to official positions in the Roman Empire. However, the danger of new persecutions was never far removed. For example, if a Christian would refuse to offer a sacrifice, he could be put to death under the law. However, during this period, such sentences were rarely executed.[4]

In 303, Emperor Diocletian issued several edicts allowing the death penalty for those who refuse to sacrifice.[5] The Diocletianic Persecution of Christians led to ecclesiastical divisions in the Church of Carthage.[6] In North Africa, the authorities forbade gathering and demanded the surrender of sacred texts. Bishop Fundanus of Abitinia surrendered the texts, becoming a traditor, thus losing the right to lead his congregation. His congregation continued to meet under the direction of presbyter called Saturninus at the home of the lector Emeritus. During a worship service, the authorities surprisingly arrested the congregation. They were taken to Carthage and tortured, however, no member of the congregation apostatised. Eventually, they died of starvation.[7]

A narrator writes that bishop Mensurius and his deacon Caecilianus were accused of preventing the martyrs to receive the food brought to them by their family and friends. Just before their death, the martyrs asked for everyone associated with the bishop and his deacon to be excommunicated.[8] Meanwhile, the bishop Mensurius died, and the seat of Carthage became vacant. At some point, the bishops of Numidia gained the right to elect the bishop of Carthage. Thus, the Numidian bishops, led by Secundus of Tigisis went to Carthage to elect the new bishop. However, upon their arrival, they found Caecilianus already consecrated as bishop. They claimed that Caecilianus was consecrated by three bishops instead of twelve, and that one of them, Felix of Apthungi, was a traditor, thus making his consecration invalid. Caecilianus' alleged involvement in the starvation of the Abitinian martyrs made his election as bishop unacceptable.[9]

Bishop Optatus of Melevis gives a different account, stating that an influential woman named Lucilla, along with two men, Bostrus and Celestius, has hoped to elect Celestius a new bishop. Disappointed with the election of Caecilianus, she left the communion helping the election of Majorinus, a member of her household. Nonetheless, three facts remain a burden for Caecilianus, namely his hurry to be elected before the arrival of the Numidian bishops; accusation that one of his supporters murdered a man who contested his position; and that as a deacon he prevented the Abitinian martryrs from receiving food.[10]

The Carthagian and Numidian lower classes sided against Caecilianus and any bishop who supported him. Bishop Secundus convened a council in 312, which condemned Caecilianus, denoting him as a schismatic. The council appointed a new interim bishop, who was supposedly murdered by Caecilianus' party.[11] Optatus gives an account that Secundus himslef was a traditor.[12] When the Numidian bishops convened for a second time to elect a new bishop, Caecilianus again asked to be consecrated, but they instead elected Majorinus as bishop in 313. Caecilianus refused to step down, and Majorinus died soon after his consecration. He was then succeded by Donatus, after whom the anti-Caecilianus party was named the Donatists.[11]

By 313 the Church of Carthage was ridden with disputed elections, violence and political maneuvering. The Church in North Africa was divided between two groups, the one supporting Caecilianus, and the other opposing him. They both accused each other of causing the schism. In addition, the Donatists continued the practice of rebaptising the schismatcs and heretics. The question of rebaptism was a dividing issue for the Church of Carthage ever since the Diocletianic Persecution. On that matter, the Caecilianus party sided with Rome and opposed such practice, while the Donatists supported this tradition.[12]

Lateran council[edit]

In 312, Constantine defeated Maxentius and became Emperor and thus ruler of North Africa. He was called to resolve the issue riddling the Church in Africa. In his response to the issue, Constantine sent a letter to Anulinus, the proconsul in Africa, directing him to restore the property to the Church, namely the party of Caecilianus. The Donatists became angry with this decision, and believed the Emperor was influenced by his advisor Bishop Ossius of Corduba.[13]

The supporters of Donatus appealed to Constantine and requested that judges from Gaul be assigned to adjudicate.[13] Constantine agreed and commissioned Miltiades together with three Gallic bishops to resolve the dispute, the first time an emperor had interfered in church affairs.[14] Miltiades, unwilling to jeopardise his relationship with the Emperor, but also unwilling to preside over a council with an uncertain outcome,[13] changed the proceedings into a regular church synod and appointed an additional 15 Italian bishops.[14]

The Lateran council was held for three days from 2–4 October 313.[15] The process was modeled on Roman civil proceedings, with Miltiades insisting on strict rules of evidence and argument. This frustrated the Donatists who left the council without presenting their case, which led Miltiades to rule in favour of Caecilianus by default.[13] The council thus ended after only three sessions. The Pope retained Caecilianus as Bishop of Carthage and condemned Donatus' teachings of repabtism of bishops and priests.[16][15] The adverse rulings failed to stop the continuing spread of Donatism across North Africa.[16]

The Donatists again appealed to the Emperor, who responded by convening the Council of Arles in 314 but it too ruled against the Donatists.[17] By the time the council was convened, Miltiades had died and had been succeeded by Sylvester I.[14]

Notes[edit]

  1. ^ Mandić 2019, pp. 27–28.
  2. ^ Mandić 2019, p. 28.
  3. ^ Mandić 2019, p. 70.
  4. ^ Burris 2012, pp. 69–70.
  5. ^ Burris 2012, p. 72.
  6. ^ Burris 2012, p. 69.
  7. ^ Burris 2012, pp. 72–73.
  8. ^ Brris 2012, p. 73.
  9. ^ Burris 2012, p. 74.
  10. ^ Burris 2012, p. 75.
  11. ^ a b Burris 2012, pp. 75–76.
  12. ^ a b Burris 2012, p. 77.
  13. ^ a b c d Burris 2012, p. 78.
  14. ^ a b c O'Malley 2009, p. 31.
  15. ^ a b Levillain 2002, p. 993.
  16. ^ a b Malveaux 2015, p. 115.
  17. ^ Burris 2012, p. 79.

The 1939–40 Croatian-Slovenian League was a football league of Croatian and Slovene clubs in the Kingdom of Yugoslavia formed after Croatian and Slovene football clubs left the Football Association of Yugoslavia.

The season started on 27 August 1939 and ended on 28 April 1940.

Pos Team
 Pld W D L GF GA GD Pts Qualification or relegation
1 Građanski 18 16 1 1 91 6 +85 49 Qualification to Yugoslav Football Championship
2 HAŠK 18 11 2 5 39 39 0 35 Qualification to Yugoslav Football Championship
3 Hajduk Split 18 10 2 6 47 29 +18 32 Qualification to Yugoslav Football Championship
4 Concordia 18 9 1 8 41 38 +3 28
5 SAŠK Sarajevo 18 8 2 8 30 40 −10 26
6 Slavija Osijek 18 6 4 8 33 43 −10 22
7 Split 18 6 3 9 25 41 −16 21
8 Slavija Varaždin 18 5 2 11 27 40 −13 17
9 Bačka Subotica 18 5 2 11 23 48 −25 17
10 Ljubljana 18 3 3 12 31 66 −35 12
Source: [1]

Union of the Catholic Clergy (Czech: Jednota katolickeho duchovenstva) was a an organisation of the Czechoslovak Catholic clergy.

The Union of the Catholic Clergy was inspired by the national awakening and the Cyrilomethodian unionism, and motivated by the Catholic Moderna, and at the same time disturbed by the "Away from Rome" movement. The Union of the Catholic Clergy tried to maintain the Catholic ideals, but at the same time to promote long-desired views of the atmosphere created by the establishment of the newly formed Czechoslovak Republic, and it never sought to compromise its loyalty to Rome.[1]

The Union of the Catholic Clergy quickly gained international attention. Some of their views were seen as ahead of their time, while others were viewed with sympathy and influenced similar movements elsewhere. Some of the ideals promoted today in the name of eccumenism when compared to those espoused by the Union of the Catholic Clergy, characterise this movement as an avant-garde of modern clerical progressivism.

Relations with the Holy See[edit]

The stance of Rome towards the Union was negative. Nemec claims that this was due to a misunderstanding of Jednota's issues and misinterpretation of their reformistic programme.[2]

Publications[edit]

The Union published the Bulletin of the Czechoslovak Catholic Clergy; Jednota; Pravo Naroda, known for its progressivist leanings; Časopis Katolickeho Duchovenstva, expusing Catholic views; and other magazines.[2]

Footnotes[edit]

  1. ^ Nemec 1968, p. 76.
  2. ^ a b Nemec 1968, p. 75.

TG[edit]

Municipality of Tomislavgrad (Croatian: Općina Tomislavgrad; Bosnian: Općina Tomislavgrad, Serbian: Општина Томиславград) is a municipality located in Canton 10 of the Federation of Bosnia and Herzegovina, an entity of Bosnia and Herzegovina. The Municipality of Tomislavgrad is located in southwestern Bosnia and Herzegovina, with Tomislavgrad as its centre. In total, the Municipality of Tomislavgrad has 29 local communities.

Population[edit]

According to the 2013 population census in Bosnia and Herzegovina, Tomislavgrad had 31,592 inhabitants.[1] The Federal Buerau of Statistics of the Federation of Bosnia and Herzegovina estimates that in 2019, the Municipality of Tomislavgrad had 30,545 inhabitants.[2]

Nationality
Number
%
Croats
29,006
91.81
Bosniaks
2,467
7.81
Serbs
22
0.07
Others
97
0.31
Total
31,592
100
Reference [1]
Religion
Number
%
Catholic
28,996
91.78
Sunni Muslim
2,463
7.80
Eastern Orthodox
18
0.06
Others
115
0.36
Total
31,592
100
Reference [3]

Economy[edit]

The Municipality of Tomislavgrad falls into the category of undeveloped municipalities, along with 15 other municipalities in the Federation of Bosnia and Herzegovina.

  1. ^ a b Census 2016, p. 67.
  2. ^ FZS 2020, p. 13.
  3. ^ Census 2016, p. 81.
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