A keresztény egyházak zsidóképe a két világháború között
A történelmi egyházak és a zsidó közösségek viszonya Csehszlovákiában, Romániában és Magyarországon 1920-tól a Holokausztig. Budapest, CEC, 2014.
More...We kindly inform you that, as long as the subject affiliation of our 300.000+ articles is in progress, you might get unsufficient or no results on your third level or second level search. In this case, please broaden your search criteria.
A történelmi egyházak és a zsidó közösségek viszonya Csehszlovákiában, Romániában és Magyarországon 1920-tól a Holokausztig. Budapest, CEC, 2014.
More...
The purpose of this article is to point the Jewish gravestone’s inscriptions as a source of interdisciplinary research. They contain for example the rich Biblical onomastics and phraseology and also a lot of citations from Bible – especially in eulogies and lamentations. The matzevot and inscriptions can be a starting point to the comparative studies on the level of language, theology, culture: including sepulchral tradition of Jews and Christians.
More...
Being sent to the world Christianity had to determine its moral assessment of different worldly realities, war and peace among them. While the Western tradition rather early developed a just war doctrine, the East took a different path. War has constantly been perceived as evil though in some circumstances necessary and hence justifiable (but strictly speaking neither “just” nor “good”). Both the Greek Fathers and later Eastern authors and Church figures, like Ecumenical Patriarch Bartholomew, would develop their understanding of warfare as “irrational” and an obstacle on every Christian’s path to theosis. The Russian Orthodox Bishops’ The Basis of the Social Concept is a rare example of a more elaborated theory of the justification of warfare.
More...
Podstawą do zrozumienia wizji duszpasterstwa rodzin, jaką proponuje papież Franciszek, jest jego ujęcie pedagogiki chrześcijańskiej. Wizję tę bardzo przejrzyście przedstawia w posynodalnej adhortacji o rodzinie Amoris laetitia. Komentując adhortację, można więc odkrywać pedagogikę Franciszka i jego wizję duszpasterstwa.
More...
Z ks. Krzysztofem Grzywoczemrozmawia Zbigniew Nosowski
More...
W Amoris laetitia Franciszek stara się o możliwie pełne przedstawienie fenomenu małżeństwa. Sprawy najwyższej rangi – jego duchowy sens jako obrazu jedności Trójcy Świętej i pełnej miłości relacji między Chrystusem a Kościołem – sąsiadują z analizami małżeńskiej codzienności. A tę stanowią tak zmagania o zapewnienie rodzinie potrzeb materialnych, jak też m.in. wspólnie przeżywane przyjemności, dzielone zainteresowania i zachwyty, atrakcyjność seksualna czy kłótnie i narzekania. Dzięki temu symbolika małżeństwa i jego nadprzyrodzone powołanie nie są pokrytym patyną tworem, który niedotykalny unosi się gdzieś między gwiazdami – widać, że są to sprawy, które realizują się tu i teraz.
More...
Z adhortacją Amoris laetitia jest inaczej niż z typowymi dokumentami papieskimi. Zazwyczaj po ich publikacji pojawiają się w Kościele jedynie komentarze, a nie polemiki — a już na pewno autorami głosów krytycznych nie są biskupi. W przypadku posynodalnego dokumentu o rodzinie wydanego przez papieża Franciszka jest inaczej. Rzym przemówił, ale sprawa bynajmniej nie okazała się zakończona.
More...
Jeszcze przed ogłoszeniem przez papieża Franciszka posynodalnej adhortacji apostolskiej Amoris laetitia w Kościele katolickim pojawiły się sugestie, że przygotowywany dokument może w kwestii osób żyjących w ponownych związkach niesakramentalnych proponować rozwiązania podobne do tych, które obowiązują w Cerkwi prawosławnej. Co zatem różni wskazania adhortacji dotyczące rozeznania sytuacji duszpasterskiej osób rozwiedzionych od prawosławnego podejścia do sakramentu małżeństwa, a co je do siebie zbliża?
More...
Po niedawnym trzęsieniu ziemi w środkowych Włoszech byliśmy świadkiem szczerego pragnienia uzdrowienia naszej społeczności i planety. Cały świat opłakiwał utratę życia i piękna, które kwitło na tej ziemi. To znak, że doceniamy pokój jako dar i zarazem cel, który przekracza nasze rozumienie. Pragniemy go z całą mocą i oczekujemy w bolesnym napięciu. Można go osiągnąć jedynie poprzez bezwarunkowy dialog i troskę o wszystkie Boże stworzenia. Pokój to kultura, której trzeba się uczyć i którą się nabywa.
More...
Ogarnęło mnie bezgraniczne zdziwienie, gdy mi się objawiła. Skąd ten pomysł u wydelikaconych dzieci holenderskich inteligentów, żeby zamykać się za murami zakonnej instytucji, która ledwie toleruje takie cieplarniane kwiaty? Skazywać się na wieczne towarzystwo ludzi o dłoniach wielkich i mocnych niczym bochny i imadła, na zapach stajen, obór i chlewni, na klęskę w zapasach z potężnymi fryzami, które nie chcą wejść w dyszle i ruszyć z beczkami gęstego, eksportowego portera na najbliższy pociąg?
More...
The fundamental condition of the Christian-Islamic dialogue and of mutual tolerance represents the triumph over the exclusive fundamentalism that, in the Christian religion, found expression in an axiom accepted for centuries – that of extra ecclesiam nulla salus (outside the Church there is no salvation). The fundamentalist-exclusive interpretation of the Koran dogma extra islam nulla salus, still compulsory today, precludes any form of dialogue with and tolerance of people of other faiths. This is not because such an interpretation views Islam as the one true religion – every religion is entitled to this ex natura rei – but rather because it degrades Christians as devotees of polytheism, and thus as “infidels”, whereby they are definitively discredited as partners for dialogue and tolerance.
More...
Within the historical approach on interreligious dialogue, it should not be overlooked that the representatives of Orthodox Churches were actively involved in promoting and supporting interreligious dialogue by participating in the meetings that have focused on relations with people of other religions. In this context, the Orthodox Churches come with a whole tradition that stretches to the early centuries, the relations with Jews and Muslims being an integral part of the history of Orthodox Christianity. The Orthodox Christians, with their bi-millennium tradition, where there are different interpretations of other religions, bring to the modern world an approach that takes into account personal relationship with people of other religions. Analyzing how the representatives of the Orthodoxy and the Islam in Romania are trying to find solutions to the many problems facing the world today, we can say that lately in Romania, the interreligious, intercultural and interethnic dialogue increased both quantitatively and qualitatively. Among the followers of the two religions that live in these territories for centuries, the relations have varied over the time, reaching today to a situation in which the believers live in peace, protected by the laws of the Romanian state which guarantee the freedom of thought and religious expression. Moreover, lately it has been attempted to find solutions to the global crises which are, not infrequently, religious.
More...
The article is aimed at trying to assess the classical models of rationalization of suffering and evil from a theological point of view. The models include: harmonization and aestheticization, ontological dispotentiation, moralization, and pedagogization of evil. The author concludes that none of those models gives a sufficient answer to the painful question: Why does God allow suffering? Nevertheless, each of the above mentioned models includes elements that can be successfully used in contemporary theodical discourse. The existence of evil is not sufficient evidence for the non-existence of God. The way non-believers perceive evil is already determined by their lack of faith. And conversely, believers perceive evil in the light of faith. For Christians the last word of God in the face of evil is Jesus Christ.
More...
The Inquisition, which largely determines the assessment of Jeanne d’Arc developed over the centuries. Her legal procedure aimed to avoid miscarriages of justice. The Joanna process is an example of the numerous deficiencies. English, which was a symbol of French resistance, tried not only to eliminate it from the political reality, but to destroy the good name (unwarranted extension of the judges, the pay for it, imaginary accusations). The process of rehabilitation St. Jeanne d’Arc is an unprecedented procedure documenting abuses. In connection with the intervention of the Pope himself, to which the appeal previously prevented, through the actions of King Charles VII, and by the testimony of many people associated with the process of sentencing has been rehabilitated the good name of “Virgin of Orleans”.
More...
The Dominicans, approved in 1216, by Pope Honorius III, very quickly spread, having already twelve provinces by 1228. According to John Andrew Spież, in 1221 St. Jack and his companions, the Brothers Preachers, came from Italy to Kraków, hosting first the court of the bishop of Kraków – Iwon Odrowąż. Then on March 25th 1222 they lived at the St. Trinity Church in Kraków. These events are credited as being the seedbed of the Polish province for the Dominicans. In 1224 or 1225 the Polish provincial head was Gerard of Wrocław, which had sent the brothers to Wroclaw, Prague, Kamień, Płock, Gdańsk and Sandomierz. Since that time, we can talk about the existence of the Polish Province of the Dominicans, which also includes the area of Bohemia and Moravia. In the thirties and forties in the XIII Century they built more monasteries, including Racibórz. The arrival of the Dominicans to Racibórz can be dated to the years 1241–1244. They owned a house in the city and the early St. Jacob’s church. The founders of the monastery were the Princes of Opole, Mieszko II Otyły and Władysław I and their mother Viola. The creation of the Dominican convent in Racibórz may have taken place in 1243 or 1244. A document from October 29th 1245 contains information about the first donation of Prince Mieszko II Otyły to the Dominicans in Racibórz, it also contains information about their Prior as well as lists of the names of eight monks. It can be assumed that by 1255 construction (or reconstruction) of the monastery was completed as well as St. Jacob’s church, according to the needs of Dominicans. Although the so-called foundation document was not issued until April 14th 1258 and it is this document which provides information concerning the founders of the monastery and its original salary. Database sources enable the capturing of data concerning the oldest religious incomes in Racibórz.
More...
According to the Pāli Canon scriptures, keeping silent was a daily practice of the monks from the congregation founded and presided over by Buddha. The article refers to the events and situations in which Buddha and his disciples refrain from speaking. In particular, the attention is focused on two ways of cultivating the so-called ‘noble silence.’ The fi rst one is characteristic of monks not speaking while staying in a group, while the second is an element of the concentration which determines the progress in meditation, as well as accomplishment of freedom from suffering.
More...
Being a theologian recognised for his deep thinking and also a spiritualleader in Byzantium, Symeon the New Theologian is in the same time atrue Christian, one of the most important mystical Christians of all times.His poetic work, Hymns of Divine Love, reflect visions that are far beyondimagination and terrifying states of mind that have accompanied theunifying experience. The vision of the indefinable, supernatural andparadoxical, is transposed in a language of great poetic delicacy, inimages with a totally unusual expressiveness. The mystical experiencegives birth to a vision in which revelation, innefable in its content, isexpressed due to a poetic language of distinct quality
More...
This is a review of the book:Carsten Stahn, Henning Melber (eds.), Peace Diplomacy, GlobalJustice and International Agency. Rethinking Human Security andEthics in the Spirit of Dag Hammarskjöld, Cambridge, CambridgeUniversity Press, 2014, 617 p.
More...
The illustration of the 18th stanza (oikos) of the Akathistos Hymn by the composition of the Crucifixion in some Moldavian monuments is an exceptional iconographic detail. The monuments are St. Nicolas of Probota monastery, St. George of St. John the New in Suceava and the Dormition of the Virgin in Humor. It is relevant to mention the Church of St. Onuphrio's Lavrov monastery in Western Ukraine as well. The composition of the Crucifixion as the stanza of the Akathistos Hymn is met only to illustrate the 13th stanza the oikos N, in some icons of the Cretan painters Georgios Klontzas and Theodoros Poulakis. These icons illustrate the Marian hymn composed by John Damaskenos "All of Creation rejoices in thee" (Ἐπί σοί χαίρει) sung during the celebration of the Liturgy of Saint Basil. Its subject is the glorification of the Virgin and appears in several murals in the Balkans and Russia as well as in Cretan and Russian icons from the 15th c. The Crucifixion as an illustration of the 13th oikos is found in the Klontzas icon kept in the museum of the Hellenic Institute in Venice (second half of the 16th c) and in that of Poulakis in the Benaki Museum in Athens (second half of the 17th c). These works are combining the hymn of the Virgin with the Christological cycle enriched by the episodes of the Passion, the stanzas of the Akathistos Hymn and the assembly of archangels, apostles, saints hierarchs, monks and prophets. The scene of the Crucifixion with the three main persons, Christ, Virgin and St. John, is included in a dome crowning the central composition arranged in concentric circles. The contamination of the Moldavian examples by the iconography of the Cretan icons appears to be certain not only because of the specificity of the choice. The additional argument on the hypothesis is provided by the incorporation of the "All of Creation rejoices in thee" composition in the cycle of the Akathistos to the Moldavian monuments. The fixed presence of the composition "All of Creation rejoices in thee" reflects the popularity of the Marian hymn and the penetration of the iconography of Cretan icons in the Moldavian art. The common hymnographic field seems to have favored the intermingling of the two hymns that glorify the Virgin. It is only through this intersection of the two subjects that Crucifixion was paradoxically inserted into the image of the hymn "All of Creation rejoices in thee". Apart from the extraordinary illustration of the Crucifixion, the Moldavian examples share with the Cretan icons the same effort to merge the two hymns and build an illustrating story of a collective prayer to the Virgin in order to accomplish the eschatological prophecies and fulfill the visions and political ambitions.
More...
In the Middle Ages, in addition to Rome and Jerusalem, Santiago of Compostela was one of the three shrines to which every good Christian was to go to meditate and rejuvenate. But, unlike other famous locations, Santiago of Compostela was not known as a destination, but as a route: the way to become God’s pilgrim. The main source of the Jacobean cult is Liber Sancti Jacobi (The Book of Saint-Jacques), a twelfth century manuscript preserved in the Santiago cathedral, also known as Codex Calixtinus. Its first part is an anthology of liturgical pieces, while its fifth part is a true guide for pilgrimage. Marcel Pérès and his Ensemble Organum recreate the atmosphere of the Middle Ages music in a new, integrative, perspective which combines the Gregorian, the Byzantine and the Mozarabic chants. His Itinerant Center for the Research on the Ancient Music is situated in the Moissac Abbey, on the Compostela way.
More...