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Instytut Jana Pawła II, Wydawnictwo KUL, Lublin 2019
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Since the ethical assessment of human action in biomedical fields of conflictdepends on several criteria, we try in this work to follow the analysis of the Freiburg moralistSchockenhoff. Indeed, the ethically relevant context in which our actions are evaluated alsoincludes the intention that the actor follows, the means by which the action is carried out andalso the consequences that the action entails. All these aspects bring with them a common,inextricable unity of action, which is only ever given as a concrete possibility of action, fromwhich no element of ethical analysis can be isolated and broken off. The social function of peace,which in a democratic state the prohibition to kill is entitled to, is only granted if the respect forthe life of the other person is maintained even in stressful situations, i.e. only if the prohibition tokill is reliably practiced by everyone, even in borderline cases. This defensive aspect of lifeconnects unconditionally all members and institutions of society. On the contrary, the task ofpositively supporting human and other life then requires further norms of evaluation (withthoughts of St. Thomas Aquinas), so that the concrete unavoidable cases and priorities can berecognized.
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In this study, we will speak about the priests from Spooru de Câmpie village between 1927-2019, using especially the information found in the parish archive. In addition, we willrefer to two manuscripts written by one of the parish priests (Virgil Pâslaru) and a local (ChristmasCaucasian) who tried to capture aspects of the troubled life of his fellow citizens. We will find that thepriests that we mention will have their origins in different territories of Romania, that some were collegegraduates, we will even find a doctor in theology and a missionary priest who carried out his missionaryactivity in Transnistria. Further, we will provide more details, specifying that we will reconstruct thehistory of the sacerdotums in this parish starting with 1927 and complete it with the last priest servingin the local church in 2019.
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This paper aims to analyse the question of whether Christians perceivedthemselves as a distinct ethnicity in the first centuries and to discuss the relationship betweenChristian identity and ethnic/national identity, especially in the context of church organization. Inthe first part of this paper, we are going to present the arguments of the two ecclesiological conceptionsas well as the historical circumstances that induced the formulation and systematization of theirargumentation. The jurisdictional disputes of the 20th century were the factors that intensified thecontroversy over national identity as a factor in church jurisdiction. In the second part of the paper,we are going to discuss the concept of Christians as the "third race" in early Christian and pagansources, in order to answer the question whether, according to early Christian theology, church identitywas excluding ethnical identity. It is concluded that Christians were a "third race" exclusively inreligious terms, in relation to Greeks and Jews, and that they were not summoned to reject their ownethnicity and to form a new nation on religious grounds. Organizing dioceses on a national basis,being in a collision with the canonical territorial principle, was thought to serve the Church's mainpurpose - the salvation of people, in the sense that believers had the opportunity to have bishops whocould understand their mentality, language, and customs
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Archimandrite Filaret Jocu was one of the most controversial figures of theRomanian Orthodox Church in the first decades of the 20th century. The controversies are not relatedto his theological education or his moral quality, which were both remarkable, but to the role he playedin a few important issues regarding the Church. While studying in Athens, Filaret Jocu managed toposition himself within the influential circles of the Church of Greece and make several connectionswhich would prove extremely important over the years. He was one of the clerics who officiated thereligious wedding between Carol, Crown Prince of Romania, and Princess Helen of Greece. AfterPrincess Helen’s arrival in our country, Filaret Jocu was one of the closest people in her entourage.Being sent as a secret agent to Greece, he had the mission to examine the Greek people’s attitudetowards monarchy compared to the republicanism of Eleftherios Venizelos. A few years later, in1929, Patriarch Miron Cristea and the Romanian Government entrusted Archimandrite Jocu withundertaking a tour in the Patriarchates of Constantinople, Antioch, Jerusalem and Alexandria inorder to understand their attitudes in terms of the calendar change, while the official purpose of his visitwas searching for carpets for the Romanian Patriarchal Cathedral in Bucharest. After having servedfor several years at the Patriarchal Cathedral, in 1941 he was elected Bishop of Argeş, an electionwhich was later revoked due to tensions within the Holy Synod of the Romanian Orthodox Churchand several political interests.Our paper, by means of original archive sources, aims at presenting the main aspects ofArchimandrite Filaret Jocu’s life, a servant of the altar and a spy in the benefit of the RomanianOrthodox Church and Romania
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Tódor Csaba, Szimbólum, rítus, dráma. Angliai és erdélyi unitárius temetésekről (Budapest: Magyar Unitárius Egyház Magyarországi Egyházkerülete, 2018), 322 pp.
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Th omas G. Long, Pr eaching From Memory to Hope (Louisville, Kentucky: Westminster John Knox Press, 2009), 150 pp
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For Advaita Vedānta, the classical philosophy of Brahmanism, both bondage, human drama and liberation, religious practice, are not conditions or processes undergone by some alleged ”human beings” but rather conditions, phenomena incurred to reality itself, to the absolute. A human is not a ”being” but an experience of self-allienation undergone by the ultimate reality. The various human conditions are exposed as ”shields” that cover and bewilder the absolute reality. Consequently, liberation is nothing else but the dissolution of this obstructing illusion of individuality, its reabsorption into the non-differentiated reality.-Upaniad, one of the most important Upaniads, offers the classical formulation of the doctrine regarding the four states of reality, three of them altered (deep sleep, dream and wakefulness), while the fourth one is the pure absolute condition. The author of the text adopted the linguistic realism of the Vedic tradition, which claimed that the structure of the Cosmic manifestation reproduces the linguistic patterns. This outlook allows an analogy between reality and its main states, on one hand, and the word ”Aum” (the ”name” of the absolute reality) and its composing letters, on the other hand. Kaivalya-Upaniad is a late text, with quite a heterogeneous content; nevertheless, it mainly deals with the ultimate condition (herein named as ”kaivalya” – ”unicity”, ”only-ness”), with the processes through which it alienates from itself in the various kinds of human experience and with the means through which it returns to its primordial liberated condition. Throughout the discussion, the text sometimes avails of several theistic symbols, frequently encountered in the Upaniads, and also of some elements of popular or Tantric religiousity, such as sacred formulae, devotional practices, pilgrimages.
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Sureśvara was a direct disciple of the Advaita Vedānta luminary, Śaṅkara, and a celebrated commentator on some of his works. He authored Naiṣkarmya Siddhi, an independent work, and two vārtikas: on Śaṅkara’s Bṛhadāraṇyakopaniṣad-bhāṣya and Taittirīyopaniṣad-bhāṣya. It appears from his works that he was a thorough and consistent Śaṅkarite who scarcely allowed diversion from the line of his master. Throughout his career Sureśvara debated with Mīmāṃsakas, both the Bhāṭṭas and the Prābhākaras. He also confronted the followers of Maṇḍana Miśra, a famous non-Śaṅkarite Vedantin. One of the major topics of debate that is found in each and every of his works is vindication of the insight into the nature of self (jñāna) as the sole means of achieving liberation. In his works he proves a seasoned polemicist and a scholar of tremendous erudition. Sureśvara also acted as a valuable link between Śaṅkara and the later Advaita tradition.
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Today we are experiencing profound shifts in the relationship between religion and politics that cannot go unanswered. What they might look like will be discussed below. Basically, I think the demand in Western democracies for a "public role" of religious belief or at least its de-privatization is justified and legitimate. If one accepts this request, it is necessary to examine the nexus of religion, modern society and politics in more detail.
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Golden Words of the Contemporary Romanian Spiritual Fathers, for Facing the Trials
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Materialul prezintă o analiză interdisciplinară, la granița dintre științele medi-cale, ecologie, antropologie și teologia ortodoxă, a câtorva dintre cele mai importante pan-demii ale ultimului secol, a cauzelor și implicațiilor acestora asupra civilizației. Suntmenționate succint, date despre gripele aviare sau porcine (A/H1N1, H2N2, H3N2,H5N1), despre cele declanșate de betacoronavirusul SARS-CoV-1 (SARS) și betacorona-virusul MERS-CoV (MERS), precum și despre pandemia Covid-19, declanșată de unalt betacoronavirus SARS-CoV-2. Sunt expuse o serie de explicații privind posibilelecauze ale acestor pandemii, care țin de (ne)respectarea normelor de biosecuritate – înunitățile de creștere intensivă a mamiferelor și păsărilor, de (insuficientele) reglementăriprivitoare la piața animalelor sălbatice, și, în general, de un raport neadecvat cu resurselelumii vii. Sunt discutate unele norme de biosecuritate din zootehnia intensivă și uneleanalize ce semnalează posibile riscuri de natură epidemiologică care ar putea surveni încazul nerespectării acestor norme. În legătură cu piața animalelor sălbatice, sunt prezentate3 exemple: liliecii (Rhinolophus ferrumequinum), civeta de palmier (Paradoxurus her-maphroditus) și pangolinul (Manis javanica), fiind menționate câteva din practicileabuzive legate de acestea mamifere, și regiunile de pe glob unde aceste practici suntprezente. Perspectiva spirituală, oferită de teologia creștină, introduce reflecțiile patristicedespre raționalitatea creației, în lumina Întrupării Logosului, și maniera spirituală deraportare la lumea vie care decurge din ea. De asemenea, sunt analizate succint câtevadintre anomaliile induse de teoriile conspirației, foarte prezente astăzi, care afecteazădeopotrivă percepția realității, receptarea considerațiilor de factură spirituală și lecțiarezultatelor furnizate de științe. Câteva înțelesuri, pentru toate aceste situații luate îndiscuție, oferite de teologia creștină, sunt identificate la autori precum Panayotis Nellas,părintele Dumitru Stăniloae și Olivier Clement. Acestea încheie analiza de față, cu tre-cerea în revistă a numeroaselor pericole ce amenință civilizația actuală (inechitățilesociale tot mai adânci, poluarea și risipa, supra-exploatarea resurselor, utilizarea abuzivăa tehnologiilor etc.), subliniind necesitatea redescoperirii și cultivării interiorității omenești,pentru (re)câștigarea unei dimensiuni spirituale a vieții, singurele care – în viziuneaspiritualității creștine – pot oferi premisele de reorganizare rațională a civilizației.
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