The collective memory of people in the post-Soviet space preserves some stereotypes, and they have a certain influence on the cognitive process. For example, the focus on interfaith conflict, as well as silencing issues of constructive interaction, was a deliberate manipulation. The author set the goal of analysing intercultural contact between different ethnic groups in the religious practice of votive offerings in Ukrainian lands. The attribution of votive offerings preserved in museums in Ukraine shows that the tradition was widespread, but waned during the Soviet era.
In the modern technologized XXI century, the man, surrounded by advancing medicine and improving conditions of life, stumbles upon the disease and the suffering it causes. In such a world full of disease and pain, the Church shows care for the sick in various spiritual ways. On February 11, 1992 St Pope John Paul II officially introduced the annual commemoration of the World Day of the Sick, when the Catholic Church celebrates the liturgy of Our Lady of Lourdes. The World Day of the Sick was first commemorated on 11 February, 1993. John Paul II pronounced thirteen world days of the sick (1993–2005) and addressed them with special letters-messages. Also, John Paul II introduced the tradition of celebrating the World Day of the Sick every year in an important shrine dedicated to the Blessed Virgin Mary of a chosen country. The choice of such shrines dedicated to Mary reveals that the Church is attentive to all suffering physically and spiritually, that the intercession of the Blessed Virgin Mary is called upon in the prayers for health for the sick, and the Mother Mary of Jesus is shown to those caring for the sick as an example of the perfect love of God and neighbour. This article reviews the places of commemoration of the day of the sick associated with the Blessed Virgin Mary in the letters of Pope John Paul II. Discussing the marianism of the places of commemoration of the world days of the sick, the care of Pope John Paul II for the sick and those who perform the service of love for the sick is revealed.
The article analyzes the theme of the Trinity of God in the encyclicals of John Paul II. St. Pope John Paul II was one of those supreme pastors of the Catholic Church who, during a sufficiently long time of his pontificate (27 years), time wrote many encyclicals, apostolic exhortations, and other Church documents. They fought relentlessly for human rights, against the so-called “realism of socialism”, against communism, against liberal theology. He spoke out against abortion and euthanasia, against “wild capitalism” and liberalism. He spoke out against the women’s priesthood and allowing Catholic priests to marry. So, let’s say his teaching doctrine was conservative but balanced. He saw the signs of the time perfectly and was able to read them. This essentially gave one of the most peaceful times in every sense to the entire Catholic Church. He wrote a total of 14 encyclicals in which he touched on the theme of the Trinity of God in one way or another. It could not be otherwise, because in Christianity, to speak of God means to speak of the Father, the Son, and the Holy Spirit. One of the first encyclicals in which the Pope explored the doctrine of the Trinity of God in detail was Redemtor Hominis (1979). This theme was further developed in the encyclicals Dives in misericordia (1980), Dominum et vivificantem (1986). The Pope has always presented the teaching of the Trinity of God in a historical context of how the dogma of the Trinity has been perceived and accepted or rejected from early Christian times to the present day, clearly reflected in the sources of the Christian faith: Scripture, the Bible, the Church Fathers and its traditional official teaching – Magisterium. In dealing with these topics, the encyclical concluded with a pastoral call for the Church to evangelize believers and the world.