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The specifics of the development of Eastern Orthodox monody on the Balkans is followed as well as its reflection (during XIV-XV, XVII-XVIII and XIX centuries) as “a living tradition”, remaining true to the archetype, which preserved up to the XX c. the Eastern Orthodox theological idea of “development”, different from the modem musical and historic awareness. The changes in the historical reflection of Orthodox music in Bulgaria are analyzed in relation to the national idea, connected with the process of its cultural transformation in the direction of Western Europe. The consequences of the specific entering of the Bulgarian Church and its liturgical music into the Modem Time are deduced, specifics that affect the introduction of teaching knowledge about church music and its history into theological and secular education. The necessity of cultural and historical as well as spiritual reflection of the historical development of music in the Eastern Orthodox European region, in which the transecendence of faith and the personal aspiration for “self-achievement in God” are preserved, is emphasized - specifics that influence the contemporary educational “academizing” - in degree and type, of the knowledge of the music in the Orthodox liturgy.
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The wording of the title is analogous with the well-known work of the American sociologist Alvin Tofiler ‘Shock from the Future”. The shock from the future (according to Tofiler) is loss of orientation in the rapidly changing contemporary world and the increasingly accelerating historical period of time, it is impossibility to envisage future actions and results. The shock from the present, on the other hand, arises from the concrete clash with various manifestations of the changing world, which are incomprehensible for the individual because they are not in conformity with the accepted norms, values and stereotypes. The most abrupt and profound changes occur during the change of the types of societies - the traditional agrarian society was replaced by the industrial, which in its tum, in the middle of XX c., gave way to the information society. The end of XIX c. was the boundary between the traditional and hierarchically aristocratic social system and the new industrial society. This end was endured very painfully, with uncertainty and fear for the future, which found expression in the concept “fin du siecle”. The transition from the traditional to the industrial society was connected with the appearance of the modem national state and national ideology. In the attitude to the folklore heritage from the past and the occurring transformations in the musical life, the features of the shock from the present, its rationalization and adaptation to the new conditions of life and the elaboration of adaptation strategies for its preservation, its rationalization as a musical sign of national identity and as a field for new musical theoretical discoveries, particularly in the area of uneven dimensions, are quite evident. In his study “Significance and task of our ethnography” (1889) our distinguished scholar and public figure Ivan Shishmanov, shocked by the invasion of foreign music of mediocre quality, replacing the traditional song of the past, developed broad adaptation strategy for preserving folklore by collecting, documenting, studying and popularizing it. The musicians collecting folklore faced the problem of writing down in notes the song which is foreign to the West European theoretical system in sound pitch and metro-rhythmic tune. Two problems arose from here: the first problem arose in a conflict with foreign recorders (mostly Serbs), who unwillingly or deliberately deform the genuine sounding through inexact notation aiming at its cultural annexing. For over two decades there was controversy between our folklorists (Karel Mahan, Dobri Hristov, Vassil Stoin) and Serbian folklorists concerning the Bulgarian national belonging of our traditional music . The second problem proceeded from the first one - the necessity for exact metro-rhythmic recording of the characteristic Bulgarian uneven dimensions led to the elaboration by Dobri Hristov, Vassil Stoin and later Stoian Djudjev of a consistent theory about the uneven dimensions in Bulgarian..
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Since its appearance about 2400 years ago, the concept ACADEMY (originally Pluto’s academia) has undergone most various realizations in practice so far. Unlike certain widely spread views, which instrumentalize academy mainly as the place for (higher) teaching of knowledge, the author considers that in the academic “temple of science”, knowledge should be created and grown, before being taught to the subjects of tuition. The academic tutors teach not only their students, but themselves as well. Academism can be treated as a guard of ACADEMY in the form of an operative system of criteria on the level of knowledge as well as of the manner of its teaching. Expressed normatively in a system of external indices, evaluating which is academic and which is not, academism - unlike academy - not rarely has a tendency towards cooling and conservatism, getting into contradiction with “the eternally green tree of practice” (Goethe). Then it becomes “bad” academism. Unlike “good” academism, which gradually - and not without curious incidents -managed in Bulgaria to academize even such music practices, which - like traditional music and rock music - are by origin diametrically different from the “educated arts”
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The article intends to present either some biblical foundation for understanding the idea of formation to consecrated life and three constituent elements of salesian formation presented in Ratio. Formation is a grace of the Holy Spirit, personal attitude
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The article is an attempt to give a new insight into Laktancius’ treatise – only too often described as a satire and political pamphlet. What the article wants to emphasise is the historical value of the masterpiece and with the help of empirical sciences, above all medicine and zoology, it aims to prove that the Lactancius’ descriptions of emperors’ deaths were not just intended to humiliate the emperors-persecutors of Christianity but were also intended to show the reality of the past.
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The article discusses the establishment, the work of University Pastoral Center ,,Płomień” (The Flame) at the Parish of The Holy Family and St. Jude Thaddeus in Słupsk, during the years 1974–1987. The pastoral care of this centre was an outreach to the university students and working youth of the parish. The centre had a very varied amount of activities: conferences and meetings, weekly Eucharist and services, religious theatre and other active ways of spending the spear time. A great event in the city of Słupsk was also during the years of 1982–1986 the Słupsk Cross and, the Słupsk pedestrian pilgrimage to Jasna Góra, that set out on the pilgrims route for the first time in 1983. Among the fruits of the activities of the Centre was many callings to the religious life and priesthood and the so called „centre marriages”. This article is a first try of summarizing the 14 years of the activities of the ODA „Płomień”.
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Un avvicinamento del pensiero di Don Bosco sulla famiglia, sul ruolo dei coniugi e la loro posizione educativa in collegamento con il sistema preventivo, può essere un passo sicuro e un ponte per una sincera e sempre interessante, come ci sembra, riflessione sul tema d’uso delle esperienze pedagogiche del sistema preventivo nell’educazione famigliare. Sembra proprio, che si può indicare Don Bosco come un vero innovatore e pratico dell’educazione il quale, creando la comunità educativa dell’Oratorio, l’ha capito come una „famiglia” e nello spirito familiare, ha cercato d’incarnare in essa le proprie esperienze raccolte da ragazzo dall’ambiente di famiglia.
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Im geistlichen Lebender Kirche die Liturgie bildet das Zentrum. Sie ist der Gipfel zur dem man folgt und zugleich die Quelle, aus welcher man schöpft die Kräfte zum verschiedenartige apostolische Tätigkeit (vergl. KL 10). Aber man soll sich nicht begrenzen nur zur der Liturgie. Die Geschichte lernt, dass das Leben der Glaube in vergangene Epochen war an der Volksfrömmigkeit den Gläubigen angelegen als mehr begreifende und ersetzende die liturgische Zehlebrationen. Deshalb zum beseelen und betonen der Bedeutung der Liturgie, die Kongregation für abgöttische Verehrung und Disziplin der Sakramente hat Acht auf die nötige Aufbewahrung auch sonstige Formen der christliche Volksfrömmigkeit den Gläubigen, der gemäß mit dem Unterricht der II Vatikanischen Konzil, bilden ein fruchtiger Beitrag im Leben der Kirche im Christi Vereinbarung. Volksfrömmigkeit den Gläubigen ist sehr kompetenten Aussagen der Verehrung, obwohl nicht gleichwertige. Es soll man diese nicht gegenüberstellen und auch vergleichen. Soll man aber diesen zum Übereinstimmung zuführen, was zeigt die Konstitution der Heilige Liturgie: „dringend empfehlen sich die christliche Andachten des Volkes, unter Bedingung, dass diese gemäß mit den Vorschriften und Regel der Kirche abhaltet, insbesondre wenn auf den Auftrag der Apostolischen Hauptstadt abhalten .... soll man die Andachten so regeln, das sie mit der heilige Liturgie übereinstimmen, von diese ausströmen und zum Gläubigen zuführen. Die Liturgie schon aus seine Wesen bedeutend diese übertrefft“. Konstitution über heilige Liturgie, erwähnt alle heilige Funktionen verrichtende in die Kirche. Auf ersten Platz ist liturgische und dann außenliturgische Tätigkeiten im doppelt Form gegeben als Gemein – und Individuellandacht. Liturgie und Volksfrömmigkeit zwei formen des Kultes sind und sollen im beiderseitigen Kontakt bleiben: in jedes Fall, die Liturgie soll ein Vergleichpunkt sein, „gut, klar und umsichtig klug der Gebetgeist und charismatisches Leben“, was in der Volksfrömmigkeit exsistiert. Frömmigkeit mit seine Gesänge und Symbol – und Sprachwerte kann die Liturgie bereichern und für sie Schöpferdynamik sein. Hauptkriterium für die Volksfrömmigkeit bleibt immer das Evangelium. Sie können in keinen Fall eine magische, abergläubische, Spiritismuss sowie Streben zum Rache oder sensualistische Konnotation haben. Die Aussage und symbolische Gestikulation in keinen Fall kann banal und/oder unstudiert sein. Die Formen der Volksfrömmigkeit sollen sein Stil, Einfachheit und eigene Sprache sich verhalten, die sollen seine Inspiration aus Heiligen Schrift, Liturgie und Kirchenunterrichten schöpfen und mit Ihren Glauben stimmen. Verantwortung für die Formen der Volksfrömmigkeiten tragt örtliches Ordinarius. Ständige und allgemein anwendbare Gebete und Zeremonie der Volksfrömmigkeit sollen über örtlichen Ordinarius bestätig sein. Volksfrömmigkeit in Ordnung bringen verlangt der Erneuerung. Direktorium empfehlt, dass bei solchen Erneuerung sich mit
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The present paper is dedicated to one of the most heavy mental disorders which is Dissociative Identity Disorder (DID), called also Multiple Ppersonality Ddisorder. First, the symptoms of the DID according to the Diagnostic and Statistical Manual of Mental Disorders DSM-IV are described. Subsequently, three etiological models of the DID are delineated: psychoanalytical model, autohypnotic model and developmental model. Finally, general lines of treatment of the disorder are briefly outlined.
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According to the contemporary sciences, a mature family that consists of a mother and a father is the best environment for children upbringing. The goal of the process is to shape mature and responsible individuals who are open to others and take part in the social life of the community they live in. To achieve this goal other social institutions should facilitate the family and support parents in the difficult process of raising their children. One such institution is the Church. In her vision of a human being and human development, the Church claims that family environment is fundamental in the early stages of life; therefore, she put a special emphasis on the role of family in children upbringing.
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One of the basic subject, which draws a human`s attention at present times is a problem of a proper education of children in a family. The reflection about this is very important, especially in front of wrong behaviour many young people. This is why it should be showed the right source of proper directions about bringing up the children. One of them is the Book of Sirah, which is a part of the Old Testament. This means, that the Book of Sirah as the God`s revelation, contains His Word, which is the truth. In this context, this Book could be very helpful to show a role of the father at education of a daughter in the family. A very accurate analysis of some sentences about it and included at this source, shows that A father has a particular responsibility for education of a daughter. His activity at this field can be compare to night watch, which needs non-stop vigilance, in order to protect her from evil. It is very important to treat to an impertinent daughter. Such a situation might cause a shame to her father. The father also ought to well prepare his daughter to a marital and family life. To achieve this, he should use proper means and methods. One of these is discernment to let her to be among married women. Moreover, he should not to allow her for being at every men`s presence. This is why, well educated daughter is a gift for a husband. For a father she is a cause to be proud. Thus, the truths showed at the Book of Sirah and concerned of a part the father at education of a daughter seemed to be proper also nowadays.
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The article shows St. Jerome as the priest. The author analyses chosen letters of St. Jerome. A Letter was for St. Jerome a kind of meeting and immediate conversation with the addressees. By a letter St. Jerome aproches to them as a priest. In his own priestly activity St. Jerome uses the existential situation of addressees. He does not limit himself only to the description of their existential situation. He deepens the sense of their life in the biblical context. Words of the Bible fit well to the situation of his addressees. The Bible is for St. Jerome a base of his argumentation. From the Bible he leads out consolations and moral requirings which have a salutary character. The maine goal of St. Jerome’s priestly activity is the moral instruction.
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Im Beitrag wird das Problem erörtert, warum eine Gesellschaft den Obdachlosen überhaupt helfen sollte und in welchem Umfang. Der Verfasser stellt fest, daß zugrunde jeder Hilfstätigkeit für Obdachlosen Respekt der Menschenwürde liegt. Obdachlosen haben also das Recht auf die Hilfe, aber ihrer Umfang von verschiedenen Faktoren abhängt. Es sind: wirkliche Ursachen der Obdachlosigkeit, tatsächliche Situation des Betroffenen, Stereotype der Obdachlosigkeit in einer Gesellschaft und das Vorgehen des Betroffenen. Verantwortliche Reaktion auf Obdachlosigkeit heißt: a) unbedingte Hilfe im Stand der Gesundheits – und Lebensbedrohung, b) Hilfe beim Obdachlosigkeitsausgang mit großer Selbstaktivität der Obdachlosen und c) Hilfe zur Selbsthilfe als Grundidee der Hilfstätigkeit.
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In the article entitled ‘Christological orientation of the Revelation as the basis for Christocentric catechesis’ the Author primarily analyses God’s Revelation form the angle of Christological concentration. That is the reason why the issue of the so-called ‘time centre’ of the Revelation, which in Christianity is the Person of Jesus Christ, has been stressed. The analysis of the history of salvation allowed us to state that the Bible and the Tradition of the Church exerted a fundamental influence on the Christological orientation of the Revelation. Both the Holy Scriptures and the Tradition of the Roman Catholic Church focus on the Mystery of Jesus of Nazareth. All Christological truths in he Catholic Church are closely connected with the Trinitarian dogma because Jesus Christ ‘reveals’ to some degree the Mystery of the Triune God. Through historical Jesus of Nazareth and glorified Christ we come (through scientific cognition and faith), under the guidance of the Church Magisterium, to objective knowledge of the perfect relationship of love of the Triune God himself. The various Christological concepts, described in the past until the present moment, showed repeatedly a different understanding of ‘the matter of Jesus’ and his Mystery. Therefore, the Catholic Christology differentiates between different interpretations, aiming at answering the question, which is fundamental to Christianity: who is Jesus Christ. This search does not only reveal the past and the present conditions of theological knowledge but also shows a concrete man, his intentions, fears and questions. For the contemporary man is always seeking an answer to numerous existential questions in the perspective of the Mystery of Jesus of Nazareth. Christocentrism in catechesis and religious instruction has its basic source in Christocentrism of the whole salvific economy of God’s Revelation. Therefore, dogmatic theology worked out the concept of the so-called ‘Christological concentration’. The thematic concentration on the Person of Jesus Christ has been evident in the scientific reflection, especially since the times of the ‘biblical and liturgical movement’ and its postulate that theology should be first of all rooted in the Bible. Theoretical reflection on the origin and development of Christology in the Catholic doctrine leads to the conclusion that an authentic catechesis must have a clear and readable Christocentric orientation. A clear Christocentric ‘face’ of the contemporary catechesis should find its place in the religious instruction manuals, which can become a practical realisation of the idea of catechetical Christocentrism in the reformed school. What matters is that these religious instruction manuals, besides the immense role of the catechist himself, could stimulate the evangelised and catechised pupils towards a personal discovery of the Mystery of the Triune God. It is so important that the youth of today could find Jesus Christ in their ‘tent of meeting’, on
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The article approaches the situation of Italian middle catholic schools from pedagogical perspective in the new multicultural society. The author considers problems related to migration such as teaching catholic religion in the presence of other members of different religions. As a part of his Ph. D. thesis, the author presents the main findings of his empirical research on multicultural education in the catholic middle schools in Rome. The questionnaire was delivered to teachers in the year 2000. The author of the article has tried to investigate the role of the middle catholic school in the new multicultural context. It was attempted to ask teachers about their attitude to intercultural education and to make proposals for conducting catholic schools which have pupils arriving from different parts of the world. It emerged that the teachers’ attitude was positive in many aspects. However, it was found that for many teachers it is difficult to change their mentality from monoculture to multicultural, which is typical for “one culture country”.
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Author of this article reflects on the relationships among two countries: Poland and Russia. He named it „difficult neighborhood”, indicating historical – religious-cultural determinants of today`s situation. In fact the stereotypes and mutual „prejudices” in ours societies are still at work. To illustrate this he recalls what was said or done by some great personalities (Dostoyevsky, Berdyaev to Milosz, Solzenicyn and president Putin). Out of this analysis some negative perspectives for the future, to the Author`s mind, arise because these stereotypes are bound to be unsurmontable. On the other hand, however, sociological researches seems to be undoubtedly more optimistic. According to the studies done in 2001 by the Polish Press Agency (PAP) and the Russian Informations Agency („Novosti”): Poles and Russians are no more „opponents”, nor „allies” but – simply „partners”. There are only 18% of Russians and 11% of Poles who claim: we are „opponents”. And there are only 3% and 2% (respectively) of those who view our relationships as „hostile” The relationship among Roman – Catholic Church and the Moscow Orthodox Patriarchate is also a very important aspect of our neighborhood. (nb. there are no serious conflicts among Roman Catholic Church and Orthodox Church in Poland) We need much time to heal ourselves from the mutual „prejudices” and stereotypes (shaped through centuries). But we should see ourselves in the perspective of the once called „Churches–Sisters”, not in opposition to each other but friendly-oriented cultures. This groving mutual understanding is evidently seen nowodays in Poland through such frequent events as: concerts, festivals of orthodox music, exhibitions of icons. This article points to mental and cultural deep-set differences and throws light on the mutual values of the two neighbouring nations
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