Bartnik, Czesław S.2023-09-112023-09-112003Roczniki Teologiczne, 2003, T. 50, z. 2, s. 23-32.1233-1457http://theo-logos.pl/xmlui/handle/123456789/10630Tłumaczenie streszczenia / Translated by Jan Kłos.From the point of view of historiosophy religion in great empires runs a dialectic course: either it wins considerable importance, or it is “imperialized”, becomes weaker and dies together with the empire. Christianity was negative towards the ancient empires, although a part of the theologians of history thought that the Roman Empire with its bloody past had finally, owing to Divine Providence, prepared historical grounds for the Catholic Church - preparalo Christiana. Today there are diverging opinions about the rising super-state, or a certain European Empire. For many, it seems to be a New Roman Empire that expects of us a modern Evangelization and Christianization. The author thinks, however, that one should positively evaluate the European Community of states, nations, cultures, economies, but not a European Empire. It has no aspects of the Kingdom of God, on the contrary it has an officially atheistic policy, without a soul, transgressing the Ten Commandments, its ideology is utopian, or even hypocritical. Therefore the Polish Church should in no way give its political support for this New Babylon.plAttribution-NonCommercial-NoDerivs 3.0 Polandhttp://creativecommons.org/licenses/by-nc-nd/3.0/pl/Imperium EuropejskieUnia EuropejskaKrólestwo BożeKościół europejskiKościół polskiateizm politycznyateizm ekonomicznyutopia technicyzmuutopiaateizmpolitykaekonomiaKościółKościół katolickiEuropean EmpireEuropean UnionKingdom of GodEuropean ChurchPolish Churchpolitical atheismeconomic atheismutopia of technicismatheismpoliticseconomicsChurchCatholic ChurchArticle