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Those who interpreted the formula of St. Cyril in the opposite direction of the two natures, considered the dogmatic judgments of Pope Leo as a victory, which meant for them a victory of Nestorianism. Consequently, this party did not recognize either the Council of Chalcedon or the local bishops, who received its definition, creating a beginning for the heterodox monophysite Churches. Analyzing this period, we can see that Severus, in his argument, starts from the fact that the Logos is the subject of Jesus Christ’s nature. Being bodiless He became flesh, without changing or becoming another, so He only had the originality of being different. In this way, the word is not a new topic, but a new nature where Jesus Christ is absolutely identical with the Logos. An important role in this period was also played by the Scythian monks who appear to Constantinople in a providential moment. Rome and Constantinople being at loggerheads over Zeno’s Henotikon, were now on the verge of a new schism caused by the Christological issue. Therefore, the present study is an analysis on the definition of the Council of Chalcedon in contrast with doctrinal evolutions and arguments. It is with these concerns that we will try to show that in Jesus Christ the manhood nature itself is made to achieve real communion with God and to participate in the uncreated divine life. In this support, St. Maximus will prove that the participation of manhood nature in the Godhead is not in any way marked by passivity, but on the contrary it is genuinely restored.
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The purpose of this article is to prove the topicality of Saint Augustine’s educational postulates presented in the De catechizandis rudibus thesis written around year 400. The first two sections of these deliberations present metatheoretical and theoretical assumptions of contemporary Christian pedagogy. The assumptions were developed by the Polish Academy of Science Christian Pedagogy Team in 2004. The third section reconstructs the assumptions based on the educational postulates contained in De catechizandis rudibus. The issues discussed by Saint Augustine: opening to a dialogue with the contemporary world; absence of authoritarianism in education and allowing for the disciple’s free choice; realistic visions of the world and of the Church; subjectivity of all the participants in the educational relationship; integrity of education and educational (and not only moralizing) function of the Bible are inherent in the issues of contemporary Christian pedagogy.
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The image of Saint Florian in comparison with images of other saints, apart from Saint George, it is one of the most frequently used images in Polish arms. The question why is raised as to why that is so? The answer is simple, Saint Florian is an example of a man unyielding in his beliefs, an example of faithfulness to professed religion, an example of valour, courage, dedication, who clearly showed himself to neighbours and friends as a man who wanted to help people, to alleviate their suffering and due to this he became a victim of his own dedication. Saint Florian is a patron of people who out of concern for life, health and property of a neighbour and environment, fight the fires. He is still remembered and revered in many parts of Poland and abroad and it is shown in various ways, including also in the use of his image in local government heraldry.
More...F. M. DOSTOIEVSKY LEGENDA MARELUI INCHIZITOR
The research is divided into three chapters. The first part of the study is dedicated to an analysis of the concept of biblical intertextuality. In the second section, we shall analyse the mythological aspect of the novel. The final part intends to investigate the Legend of the Grand Inquisitor.
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The present work intends to analyse aspects of religious life in the interwar period in Negrileşti (Bistriţa-Nãsãud County). During this research we want to see which were the main existing denominations, how and under what conditions have appeared new ones, the interdenominational relations and to observe the impact that all these churches had on the studied village.
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As a result of the unification of a part of the Orthodox people from Transylvania with the Catholic Church, in 1700, the Romanians from Transylvania divide themselves from the confessional point of view in two parts: the first one composed by Orthodox that will further remain tolerated in front of the other confessions from Transylvanian space.The second one is constituted by Greek-catholic, formed by the Romanians who embraced this confession because of promises coming from Habsburgic authorities. Based on the sources that present the confessional census from Transylvania, written during the 18th century, we will present statistical data regarding the confessional demography. In this respect, we present the consequences of the unification with Rome‟s Church in Sãlaj, but furthermore we try to show the way this new confession was performed in this area.
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At the turn of the twentieth century, the Caransebeş Diocese printing activity was popularized through the Diocesan Bookstore, one of the most important cultural institutions from the Romanian South-West territory. Beside the religious printings, through the Diocesan Bookstore numerous works of the Romanian authors that lived beyond the Carpathians were made available to people from Banat. This contributed to the formation of a national and religious consciousness among Banat's communities. Because of the major impact it had in sustaining the religious and cultural activities from the region, organizing and developing the Diocesan Bookstore was a permanent focus of the Caransebeş Consistory.
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This article discusses the link between the domestic and foreign policy of the Russian Empire through the lens of the religious aspect. It is based on the case study of the “church question” in the United Principalities/Romania, highlighting the perceptions of this issue within Russian official and diplomatic circles. The argument is built upon the premise that religion was one of the main elements of the Russian imperial project, not only for legitimizing imperial expansion, but also for constructing and reproducing difference. Russia was governed by a multi-confessional establishment that devised special institutions and hierarchies for dealing with the religious diversity of its subjects. The dangers of “contamination,” apostasy and uncertain loyalty lurked in the background of imperial policies and often framed the authorities attitude towards “suspect” religious communities. Just as frequently, the Russian observers transferred their own fears and phobias generated within the empire to external contexts. I argue that the Russian perceptions of the Romanian case are a revealing example of this logic. The language and conceptual categories that emerged during the 1860s in the Russian Empire’s Western borderlands in connection with the “Polish Question” and the role of the Catholic clergy were reproduced in the Romanian case. The religious dimension provides a unique basis for an entangled history of the mutual Russian and Romanian perceptions. The quasi-obsessive threat of “Latinism” and the cliché of the pervasive danger of Catholic propaganda that dominated the Russian images of the Romanian church and society allowed the Russian observes to project the ideal vision of the Self through the inverted mirror of the Other. In the first decade of the 20th century, as the Russian-Romanian relations gradually improved, these discursive elements somewhat faded away, but they never disappeared entirely.
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