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ame-sex marriage, which became effective in Germany on October 1, 2017, has met with mixed reactions within German Catholic Church. Does the new law violate the concept of marriage as is established in the constitution and in cultural tradition? The procreative aspect of marriage, which is emphasized by the German bishops, is undoubtedly socially beneficial. The magisterial critique of same-sex marriage tends to depict this institution as a social threat. If, however, the plausibility of this position decreases since same-sex marriages neither impair existing liberties of heterosexual spouses nor prove to be socially adverse, the general rejection of the legal opening of same-sex marriage will by no means be demanded from a moral theological perspective.
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When, on 30 June 2017, German parliament voted in favour of a bill which became known in the media as the so-called “Ehe für alle” (marriage for all), a significant role player in European society expressed itself on a matter which can be debated from the point of view of either shifting or fixed societal values. This contribution wishes to explore the question of the basic decision between shifting cultural and fixed socio-ethical viewpoints from a biblical stance. Hermeneutic realism calls for the realisation that the arguments to be presented will be informed by a reading which is influenced by the community in which it is set. Catholic social doctrine has been famously, for some observers rather notoriously, tasked with defining the concept of marriage. Which stance may be taken by an exegete amid so many contemporary points of view?
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The theological and moral debate, focused on the new theological proposals, brings controversy not only into the area of methodology but also in the content of the problem. Therefore it is necessary to ask questions about to what biblical foundations the theologians, who bring in these new proposals, want to appeal. By drawing in to the comparative method the author shows the lability and discontinuity of new proposals, which diverge from the theology of creation as well as from the evangelical message of marriage. In moral sacramentology the issue of marriage was being reflected in the context of vocation of spouses to holiness, where fidelity is connected with indissolubility as a way of life vocation. The transcendent vertical dimension of the sacramental marriage is essential to marital communio personarum, while the new theological proposals level out sacramental marriage to being something ideal and impossible, which is not suitable for every person who was called by God to married life. The sacramental marital union is, however, a divine plan, which spouses are to realize in the spirit of sacramental love whose characteristic features can not be realized in the so-called irregular unions. People in such unions can not logically receive the gifts of grace, for what they are based on, Christ has clearly condemned as evil. Christ’s words of truth about marriage are to be the reference to theological criterion for the merciful approach to this negative phenomenon, as well as to persons who find themselves in difficult situations that are not morally good.
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The aim of the article is to bring up the picture of Egypt back in the days of Abraham, Isaac and Jacob. The first part of the article is discussing non-biblical sources, as well as archaeological discoveries. In this way we’ll be able to have a quick glance at the ancient history of Egypt – the Old and Middle Kingdom to outline the epoch in which it is likely that Abraham, the biblical patriarch, appeared. The second part of the article will present you an image of the old, patriarch-driven Egypt. We want to look at the details provided by the Book of Genesis.
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The work of Deuteronomist bears numbers of mentions about Egypt. It shows the attitude of Israel in relation to Yahweh, who freed them from the house of bondage. The image of the land of the Pharaohs as well as foreign idols brings the reader that faith which is not from the heart becomes to be shallow. The Josh–2 Kgs special motif is becoming way out of Egypt, which with nearly every recollection about Egypt is present. This saving is trampled by the Israelites, when you serve other gods. The House of bondage, and output it to the chosen people a lesson for life. Return to the deities, the worship due only to Jehovah. In moments, the embryo of the war or oppression they call of the Pharaoh, to come to the rescue to save them from the enemy. Constantly returned to the House of slaves, become addicted to it. The observance of the commandments recorded in the Ex 20:3 says: “you will have no other gods before me! becomes in time for Israel’s barrier, which cannot jump. Keep again a circle of history and return to Jehovah the Staggers. Must be followed by oppression, war and captivity again, their eyes on the newly opened and hearts again clung to this, that the power of His turned out to be, when he has made the exit of his people and threw the sea Chariots of Pharaoh and his army (Exodus 15:4a).
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Isaiah shows how deceptive the trust of Israel to Egypt can be, which once was treated as the most important ally. However, God did not let to forget about himself. The nation, who went away so far from the Alliance and started to believe only in their own strength instead of Yahweh, will have to pay the price of their next leaving from the only God.In the meantime, as the prophet says, Egypt has to face Assyrian invasion and cruel deportations from the Assyria side. Isaiah realises, that Egypt, although in VIII century led lively diplomacy, now is not military involved. It is just a game leading to the weakening of the Assyria Monarchy, not to common, fair action. The next context presents Egypt as the one of the countries, where Jews live. God is going to gather the scattered nation with its raised right hand. Yahweh also makes, that there will be a peace and an internal Israel unity. Isaiah explains that God will never stop taking care of the chosen , when they will be coming back scattered.. The God will lower the rivers level for them to be able to cross them safely as it was in Mazes times. Yahweh is a special defender and carer of his nation, he is their only right superior. Israel will also be His servant, if it only turns to God. This moment is also mentioned by the prophet. By the scattering of Israel, pagan nations had the possibility to know the God truth, so they also have the chance for a salvation and getting the Yahweh blessing.In the history of Chosen Nation, Egypt always has its unchallengeable place. It was a salvation for Israel and a great joy, but it also was the reason of the fall and leaving from the only God. It was a fertile country, where hungry patriarch look for a shelter, as well as exiles and fugitives. Egypt was also the centre of culture and wisdom. It always was the model for Hebraist longing for a powerful country. On the other side it was a country of magic and idolatrous beliefs, which receded a lot of Israelis from the true faith.
More...Kardynał Carlo Maria Martini (1927–2012)
The article presents the life as well as scientific, educational, pastoral and social-cultural activity of Cardinal Martini. The archbishop of Milan and metropolitan of Lombardy was one of the best known biblists, pastors and hierarchs of the Church from the turn of the twentieth and twenty-first centuries. He shared his views on many important questions concerning Christian doctrine and morality, pastoral activity and social-cultural issues. The text discusses his life and pastoral-educational activity but also the controversies over him and his teachings. The bibliography of his publications, books and articles consists of over 1000 titles. He is also the author of nineteen pastoral programs. He was awarded for his achievements by a few prestigeous academies and international institutes. The cardinal died on 31st August 2012 and was buried in the cathedral of Milan.
More...Арабски пират – християнски светец. Неизвестна житийна икона на св. Варвар
Сведения за св. Варвар черпим главно от текст от края на ХIII в. на Константин Акрополит, макар да съществуват други три текста, датиращи от IХ в. до 1734 г. Според тях Варвар е арабин, участвал в набезите по Средиземноморието през ХI в. Един от текстовете разказва, че той е откъснат от другарите си в Западна Гърция, скита се, приема християнството и умира като отшелник в същия район. В средата на ХVI в. венециански чиновник, превозващ мощите му във Венеция, е принуден поради буря да акостира в с. Потамос на о. Корфу, където св. Варвар извършва множество чудеса. Така той се превръща в светец покровител на селото и там е съградена църква в негова чест. Култът към този не особено популярен светец, който, макар и покръстен, запазва името, свързано с произхода му (Варвар = варварин), се разпространява от Западна Гърция и Света гора до Далматинското крайбрежие и България. Обикновено е изобразяван анфас, облечен с химатион и здраво окован, но въпреки разпространението на култа към него липсваха негови житийни сцени. Все пак неотдавна ми се удаде да установя на Корфу негова неизвестна, уникална житийна икона. В центъра светецът е изписан фронтално в цял ръст и здраво окован. В долното поле са изобразени някои епизоди от житието му – от набезите до чудото в с. Потамос на о. Корфу. Стиловите характеристики на иконата свидетелстват за голямото майсторство на иконописеца в миниатюрата, като тя е датирана към началото на ХVIII в. Качеството и находчивостта говорят и за способността на художника да сътвори живописен цикъл, като се опира единствено на житийни текстове без наличието на сходни поранни иконографски варианти.
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Chiprovtsi was among the most important goldsmith centers on the Balkans at the end of 16th century and during 17th century. Its prosperity was based on the rich deposits of metals in the region, the Catholic orientation of considerable part of the population and the active trade of some of the local inhabitants in and outside the Ottoman Empire. The scope of the work of the local goldsmiths encompassed broad spectrum of objects for the needs of the church as well as the typical for this period hemispherical bowls. The craftsmen of Chiprovtsi were famous for their skilful applying of various goldsmith techniques and the quality of execution and as a whole their works were notable with their complex iconographic choices and low relief combined with a specific variation of orientalized floral ornamentation engraved in the backgrounds. During the mentioned period the popularity and interest in the production of Chirpovtsi goldsmith center went beyond the borders of the present Bulgarian territory and even outside the Balkan Peninsula. Some of the craftsmen executed very important orders for the big Serbian monasteries Dečani, Hopovo, Krušedol and Vrdnik. Another group of goldsmiths found a warm reception across the Danube and also received opportunity to express its creativity in silverware for the Wallachian monasteries Bistriţa, Tismana and Snagov. Among these craftsmen stands out the figure of Francesco (Franco) Markanich who in 1642 by order of the Metropolitan of Wallachia Teofil executed gilt silver Gospel cover for the Bistriţa Monastery. The subject of this paper is that work of Markanich as well as two other Gospel precious covers. Probably they were also made by goldsmiths from Chiprovtsi, but in 1656 for the Krušedol Monastery. Some of the characteristics of these book bindings are examined in the context of their ordering, the taste of the donors, current tendencies in the region and also in comparison with other famous examples of Chiprovtsi goldsmith tradition. In more general terms are traced some of the changes in the iconographic program of Gospel precious covers during the Post-Byzantine period.
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This article aims to present an important change in manuscript decoration that took part during the 17th and 18th centuries within the territories of the Romanian principalities Wallachia and Moldavia. It discusses the initial decoration of a group of four luxury liturgical manuscripts three of which were written and decorated in Wallachia and one in Moldavia. All of them are showing the features of the modified function of the initial letters under the influence of the liturgical texts. There are different reasons for this modification. Some of them have their basis in politics while others have ecclesiastical motivation. But what is important here is the result – the appearance of the visual discourse of the initial letter that decodes and provides an additional source for understanding the sophisticated and abstract meaning of the liturgical texts. The initial letters from the four Romanian liturgical manuscripts (AR ms. rom. 1790, AR ms. slav. 170, AR ms. rom. 1384 held in the Library of Romanian Academy of Science in Bucharest and AR ms. rom.1216 kept in the Library of Romanian Academy of Science in Cluj-Napoca) are grouped into four basic groups based on their visual function and interaction with the text. Last but not least the article presents an attempt to decode the symbolical meaning and allusions that these initial letters probably implied back in time they were created as a pictorial comment to the texts of liturgy books.
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A hundred fifty foot pilgrimage from Wieluń to Bright Hill started on, according to tradition, in 2013. As a matter of fact, the faithful of the Wieluń District used to go to Częstochowa since Middle Ages and this tradition has never been abandoned despite of the communist authorities endeavors. The pilgrimazing tradition has been continued without any obstacles after 1989. Explaining the notion of „pilgrim” and „pilgrimize”, the author has described a many hundred years old history of Wieluń pilgrimizing to Black Madonna. He also gives examples of pilgrimize movement to sanctuaries of the Virgin Mary at Ruda and Chotów. His lecture has been enriched with numerous archives records.
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The paper deals with a monument, sporadically mentioned in scientific literature, of the earliest period of the Bulgarian National Revival: the Church of St Nicholas in the village of Katunitsa near Plovdiv. Decoration of the church––an iconostasis, icons and murals––has been commissioned on a regular basis well until the end of the period of the Bulgarian National Revival by a number of church donors living mostly in Katunitsa. The iconostasis and the icons in the Deesis tier painted by Zachary Zograph in 1834–1835, were dated to the earliest stage in the decoration of the church coetaneous with the construction of the building. Decades later, the Feast tire of icons were commissioned to be executed by different icon-painters along with the mural paintings at the naos of the church made by Alexy Athanasov. The latter were precisely dated to 1852. The same icon-painter painted the murals flanking the north entrance to the church in 1866. A thorough presentation of the church of the village of Katunitsa is of paramount importance not only because no attempts have been made to record it comprehensively, but also because it adduces examples of the earliest oeuvre of two of the most renowned and prolific icon-painters working in and in the vicinities of the city of Plovdiv, i.e. Zachary Zograph and Alexy Athanasov.
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W ostatnim czasie opublikowano dwie książki, które podejmują problem religii z dwu różnych perspektyw – teistycznej i ateistycznej. Warto – choćby z powodu rozgłosu, jaki zyskały obie prace – skonfrontować je ze sobą i prze- śledzić linię argumentacji ich autorów.
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