Rachańska Góra Tabor. Ośrodek kultu Pana Jezusa Przemienionego na Górze Tabor w Parafii Rachanie (diecezja zamojsko-lubaczowska)
Transfiguration of Jesus and its cult in Parish of Rachanie (Diocese of Zamość-Lubaczów)
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Transfiguration of Jesus and its cult in Parish of Rachanie (Diocese of Zamość-Lubaczów)
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The author discusses the role of Russian Orthodox Church authorities (Patriarch Kirill and Metropolit Illarion in particular) in the process of creation of ideological-religious basis for incorporation of Southern and Eastern Ukraine. While Vladimir Putin refers first of all to the Russian political tradition, religious authorities pay more attention to religious-national unity of Eastern Slavs (Russians, Ukrainians and Belarusians), which began in 988 at the moment of the baptism of Rus.
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The article describes the metaphysical principle of Thomas Aquinas’ political philosophy, which most adequately translates into the concept of authority. This principle involves the intentional rapport between the human consciousness and the world as created by God, i.e. with the reality per se. Following the concise familiarization with the Thomas Aquinas’ concept of politics, the article sets out the details on how this metaphysical principle helps creating a certain political hierarchy of authorities and how these authorities organize the state. The notion itself of authority and its transformation in the Jewish-Christian context are analysed in particular, as well as the notions of common good and human nature, the criterion of the political power legitimacy, the problem of the relation between the individual freedom and the political authority. The article contrasts the principles of Thomas Aquinas’ political philosophy with the assumptions of political philosophy of the modern times.
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This article explores the metaphor of the black sun in Gérard de Nerval’s works, in particular the famous sonnet ‘El Desdichado’ and the autobiographical fiction ‘Aurelia’. The French writer uses this metaphor in a variety of contexts (astronomical, religious, solar) in order to signal a melancholy crisis, which characterizes not only the lyrical subject in the sonnet or the narrator in the story, but also the writer himself. Śniedziewski points out the fact that Nerval’s metaphor, though it carries a distinctively subjective mark, also appears in many other works (by writers such as Jean-Paul, Heine, Gautier, Hugo) and is inscribed into Romantic attempts to define depressive states.
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The paper discusses the issue of worship and imitation of Charlemagne during the reign of Bolesław the Brave in the context of the ruler’s responsibilities and the legitimacy of royal power. The analysis includes primarily the Christianization activity led by Bolesław and a later legend of the ruler.
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The author traces the origins and the development of the Přemyslid princes’ ideology, who would rely on the charisma of their predecessor on the Czech throne, Saint Wenceslas. In the historical documents, on coins and seals, she traces the development of the position and function of the oldest Czceh saint and Czech patron and the enlargement of the company of the Czech monarch’s and his people’s protectors after accepting Saint Adalbert and Saint Procopius.
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Presented study deals with the problems of change of symbolic communication during the Counter-Reformation period in the Kingdom of Bohemia. It focuses on a micro-historical characterization of the royal town of Slaný in the 17th century which belonged to the group of significant utraquist royal towns in Bohemia but was pledged to the catholic family of Counts of Martinice.
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Review of: Peri, Oded. Christianity Under Islam in Jerusalem: The Question of the Holy Sites in Early Ottoman Times. Leiden, Netherlands: Brill, 2001. xi + 219 p. ISBN-13: 978-9004120426
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The status of the patriarch of Constantinople during the Ottoman era has been widely and passionately discussed over many decades. Without being as intensely probed, the institution of the ecumenical patriarchate deserves an equal attention since recently published historical sources may help us to better understand its norms and practices. Such sources were left behind by the visit in the Romanian lands of patriarch Jeremy II Tranos on his way to Moscow. These texts shed new light on his pastoral strategy with respect to the Christians he considered of his fold and on political attitude towards the Romanian princes at the end of the 16th century. Alongside well known sources, the paper brings into discussion five original grammata signed by patriarch Jeremy II, of which three are available in later copies. The acts regard the collection of subsidies for the churches in the Balkans and the welfare of the monasteries Sozopolis and Chalki, to which the princes of Moldavia dedicated the monastery St Nicholas of Jassy.
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The study is mostly based on documents from the Archives of Congregation of the Mission. The beginning of the Catholic missions in Salonika is traced and especially those of Congregation of the Mission, which replaced the Jesuits (1782 – 1783). Special attention is paid on the relations between foreign missions and the Bulgarians who accepted Pope’s supremacy, known as Uniates. The objects of research are the first Bulgarian bishops Nil Izvorov, Lazar Mladenov and Epiphane Scanoff, whose administrative activities are directly dependent upon the Congregatio de Propaganda Fide and the Ottoman authorities. The French-Ottoman Capitulations (until 1913) aid the Catholic missions but do not influence denomination changes among the Bulgarians. These changes depend on the Exarchate’s actions and on the agents of the Patriarchate, who are very often sent by Russia, “the protector of the Balkan Christians”. The Ottoman authorities involve only in cases when the Christian communities seek solutions to administrative issues or need support in conflicts inside the respective community.
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The overview of the key points in which their reflections encounter, especially those which are related to the existential determination of man and his position in the world, allows comparative study to find its way towards the realization of co-operation and respect for the other and different. The attitude towards life, understanding of the suffer, position of the man in the world are just some of the important touch points on which the philosophies of these two great men meet and dissipate. As riddle that will always represent a source for further comparative researches, Buddha and Nietzsche have greatly influenced the philosophical flows that will follow after them. In order to understand these touch points it is necessary to meet the basic characteristics of their philosophies. European civilization, and thus European man, have reached the end of their development path, and Nietzsche sees the cause in old values, values that ceased to be the directive in life. Nietzsche will recognize and announce values such like that, through critic of morality, religion and philosophy. By criticizing the tradition, Nietzsche is trying to preserve it. For Nietzsche, each moral represents one's will for power, and that shapes the true reality in which a man is pinned down in the world. Through an eternal return, he wants to show that it is a renewal form of the will for power. Nietzsche will not leave us without hope, nor a pessimistic view of the world or without possible solution to the problem in which we find ourselves. He offers art as area where life affirmation is possible. One of the touch points on which Buddha's and Nietzche's philosophical thought meet is a kind of attitude opposite the world, or how they respresent that: “disgust on the world.“ Disgusting on the world and meditative purification brings individual to indifference, to thirst without thirst (nirvana), considers Buddha. On the other hand, the path that Nietzsche advocates, the path of Zaratustra is marked by overcoming the disgust. It is solution for ending pain, suffer, caused by these dirty lives, that can be achieved by escaping life's desires, escaping from life itself. Here we encounter the point at which Buddha and Nietzsche separate. According to Nietzche, buddhism is missing courage and trust in life. “Disgust on the world“, for Buddha, is actually necessarily part that has to be passed on the way of purification. Nietzche considers this path for decadent, that it is a sign of decay, and Nietzche cannot see any positive context in the buddhism in this way of overcoming disagreement with the world. Altough he criticized the ascetic ideal and the buddhist attitude of life, Nietszche agrees with Buddha that loneliness is hypothesis of realization of the authentic existance, in fact, deep suffer is the one who refines, and return of the man into solitude is the possibility of achieving purification and establishing relationships with others. As with Buddha, as with Nietzsche we can find a request directed to a man, where it is said that man needs to be light to himself and to be a resort to himself to turn to.
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The kindness to the stranger is typical for all Mediterranean societies and as part of their cultures Christianity is no exception. The kindness of Christians however is somehow different. During 4th and 5th centuries the social influence of the Church and bishops significantly increased and started to affect all segments of roman society. Among the important social changes implemented during this period was the attitude towards strangers. Few bishops played an important role in this process – St Ambrose, St. Basil the Great and St. John Chrysostom. Some of their deeds – Basil’s Basileada and Chrysostom’s relations with Goths, and standings – Ambrose’s sermon against the expulsion of foreigners from Rome, started to change social perception of foreigners and implemented changes visible even today – the establishment of hospitals and hostels.
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Undoubtedly, in the formation of history, relations between religious structures and political powers, which are shaped within certain principles, have an important place. The course of these relations determines the strength and domain of both sides. This form of relationship, in some cases, evolves in favor of political power, and sometimes manifests itself as a political direction of religious interests. It is possible to see politics as a direction of religion or to use it in the direction of its own interests in the politics that the Soviet Union has implemented since the Second World War. As a matter of fact, the Soviet Union, which has embraced the ideology of official atheism and struggled against religious beliefs, did not stop using religion/church for conjuration in its own interests. In this context, The Soviet leader Stalin has almost reconstructed the Russian Orthodox Church, which he had been trying to destroy since the early years of the Second World War. Even, Moscow has made serious attempts to make Patriarchate the pioneer of the Orthodox world. In this article, we aim to emphasize Stalin’s church politics and reasons. We will also stress the reasons behind the Council of the Orthodox Churches, which Stalin sought to achieve through the Moscow Patriarchate in 1947. Finally, we will touch on the policy of the Fener Greek Patriarch against these developments.Summary: Throughout history, politics of states have been under the influence of religion. Likewise, religions have directed political authority in the direction of their own interests. Sometimes a religion takes the state under its influence; sometimes under a state takes a religion under the influence and they try to use the other one in the interests of itself. Concepts that define religion-state relations have emerged under the influence of experiences experienced over time. Secularism is at the head of the concepts that determine religion-state relations today. What secularism is and how it is practiced is much debated in the scientific circles. Despite all these struggles, however, no binding definition has been reached for all political issues. Certainly, the subjective structure of states plays an important role in regulating religion-state relations. The political ideology adopted by this political structure and the world view varies. Sometimes political structures with official atheist ideology can break the principle of secularism. While these ideologies are ungodly in their nature, they benefit from political interests. As an example, it is possible to show the Soviet Union with an atheist ideology. Because the Soviet regime used religion in the direction of political interests between 1943-1948.The Russian Orthodox Church, which was very active and competent during the reign of Tsarist Russia, lost its power with the Bolshevik Revolution in 1917. The Soviet regime has made the Russian Orthodox Church an illegal institution. The struggle against the church by the regime continued until the Second World War. With the Second World War, Stalin's church politics changed.There is no doubt that this political change has become more than one reason. The first is that the state has entered into a war. Stalin did not want to continue the struggle with religion while the war was going on. Another reason for pushing Stalin for a policy change towards the Church is the anti-Soviet propaganda carried out by the Germans. As a matter of fact, the Germans defined themselves as the savior of the Russian people. It was also alleged that Germany was waging a war against the Soviets in order to free Russian people from communism. Even brochures were taken from the airplanes in this frame. The Germans aimed to break the resistance of the Russian people with this method. Stalin acted to ward off this propaganda of the Germans. Stalin therefore had to keep an eye on church politics and stopped the oppression against the church. In this framework, opportunities were provided for the Russian Orthodox Church. For example, have been approved to organize rites in churches. The priests are encouraged to strengthen hand the people. Also closed churches have been reopened by Stalin. In this way the German propaganda has been wasted.The Second World War ended with the victory of the Soviet Union. Stalin, however, continued to use the church after the war was over. So why did Stalin continue to support the church as an atheist? What were the reasons for pushing Stalin into this policy? Stalin's post-war church policy has multiple causes. The most important of these is spreading the Soviet influence over the entire Balkans and Middle East geography through the Russian Orthodox Church. Undoubtedly this is related to the long-term policies of the Soviets. Because the war has changed all the balances in the world. This has given new opportunities to the Soviets. At the beginning of these, the Orthodox world comes to the Soviet influence. It seems that the steps towards this have been started to be started from 1945. In this context, the Russian Orthodox Church found important activities. For example, the Moscow Patriarch has established relations with other Orthodox Churches. Jerusalem, Athens, Cyprus, Antakya churches were visited. In the end, an attempt was made to collect the Orthodox Council.The struggle of the Western and Eastern bloc emerged after the Second World War divided the Orthodox world into two camps. In this process, the Greek, Cyprus and Jerusalem Orthodox churches under the leadership of the Fener Patriarchate were under American influence. The Serbian, Bulgarian and Antiochian Orthodox Churches under the leadership of the Moscow Patriarchate were under Soviet influence. For these reasons, the Soviet regime, which has been fighting for the Church since the Bolshevik Revolution in 1917, has given up its position. It is understood from this historical fact that a regime adopting irreligion as an official ideology uses religion in its own interests as needed. This indicates that secularism is relative. This study will try to show how the Soviet Union uses the Russian Orthodox Church in its own interests despite the atheism ideology.
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