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Under the auspices of the pres-tigious Deisis Publishing House in Sibiu, it appeared the doctoral thesis of Ph. Fr. Olimp N. Căciula, who was promoted to the Faculty of Theology of the National and Capodistrian University of Athens in 1931, translated for the first time in Ro-manian, by Fr. Prof. Ioan Ica Sr. who also signs the foreword entitled: “Olimp Căciulă” and the remarkable theological generation of Great Romania.
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God’s anger appears often in the Bible, especially in the Book of Psalms, a topic which Saint Augustine treated repeatedly in his extensive commentary Enarrationes in Psalmos. The Bishop of Hippo created his comments on each of the psalms in the form of sermons or written tuition. His work on Psalms had spanned 30 years, and his analysis of God’s anger is based on this Book. He laid out three important aspects, the first connected with finding the cause of that anger. The Bishop explains that the first and chief reason is the sin of man. In the second matter, Augustine emphasizes the difference between God’s anger and human anger. God’s anger is never destructive, but has an educational role and includes a call to conversion. On the contrary, man’s anger, when uncontrolled, leads to self-destruction and harm to others, because anger nurtured in the human heart turns into the deadly sin of hatred. The third issue deals with the relation of God’s anger to his mercy and justice. The Bishop of Hippo concludes that God’s mercy is always stronger than his wrath and justice, especially when humans turn from sin and become new persons dedicated to God.
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The article considers ethnocultural names of Kazakh people’s clothes and their use in Russian literary texts. It also explains the names of clothes. Peculiarities of translation from Kazakh into Russian are discussed in the article in terms of artistic bilingual¬ism, types of artistic bilingualism, literary bilingualism. The cul¬tural originality of Kazakh people is explained by the names of clothes: ancient traditions, labour activity, social status, family affiliation. The article analyzes the translation or well-known Ka¬zakh writer I. Esenberlins novel Nomads into the Russian lan¬guage. The author of the article introduces various ways of intro¬ducing namings into Russian literary text which are quite sig¬nificant in Russian-speaking system.
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In the last few decades, the usage of the term “spirituality” has plummeted in an unprecedented way and has significantly contributed to the question what “religion” is and is not. The notion that the word “spirituality” is an emic term, closely tied to the postmodern situation and specifically the New Age scene, is occasionally referred to by scholars, mainly by Steven Sutcliffe. However, the consequences of this remain largely unexplored. This article shows the term has been largely accepted by the scholarly community, with all its implicit emic baggage, and discusses various aporia and questionable results that emerge from its uncritical usage. Consequently, from the traditional perspective, the term should be treated as emic. At the same time, however, the term should be subject to rigorous discursive analysis to uncover all of its implications, contexts, and implicit relationships of power.
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The study deals with the analysis of the religious situation in Czech society after 1989. The starting point is the analysis of the broader historical and sociopolitical context. The study itself examines an analysis of the key census data from 1991, 2001, and 2011, together with the results of research explicitly focused on the religion and religious behavior of the Czech population. These are mainly international studies, such as the EVS, ISSP or AUFBRUCH, and Czech research in the field of DIN. The study also includes an identification of topics and problems that have not yet been sufficiently explored in the context of studying the relationship between religion and contemporary Czech society.
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Known since the 1990s as Movement for Spiritual Integration into the Absolute (MISA), Gregorian Bivolaru’s movement has a history of four decades of conflict with Romanian society, represented by the police and courts as well as the media, which have given a lot of attention to apostates and anti-cult activists. In the perspective of new religions studies, the conflict seems to be a typical case, albeit an exceptionally severe one. The article offers basic information about the MISA movement and its conflicts. It suggests an explanation of these conflicts in five possible misunderstandings, due to which the relationship between the new religious movement and the surrounding society becomes extremely complicated.
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Book review:Vojtíšek, Zdeněk, Nová náboženská hnutí a kolektivní násilí, Brno: L. Marek 2009, 460 p.Vojtíšek, Zděnek, Nová náboženství a násilí, Praha: Karolinum 2017, 285 p.
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The irenical movement was the sum of the ideas propagating the unity of faith of the Protestants and proposing their institutional reunification. The theorist of the 17 th century irenical movement was David Pareus (1548–1622), a professor at Heidelberg University. His irenical aspirations are formulated in his work called Irenicum. During the Transylvanian and Hungarian irenical movement (from about 1604 to the early 1630s) a so-cially and sociologically well-defined group of Reformed preachers, the followers of Pareus, held leadership positions in the Reformed Church, and had a decisive ideological impact on the Transylvanian royal court and the aristocratic circles of Hungary. The union of the two Transylvanian Protestant churches was present as a desire; however, due to historical events the attempts in this respect were unsuccessful.
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In this paper the Author critically discusses the ways of understanding negative and natural theology. Subsequently, he makes an attempt to construct an argument against natural theology as insufficient mean to formulate a nontrivial statement about God.
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