![Evangelische Theologie. 70. évf., 5–2010](/api/image/getissuecoverimage?id=picture_2011_45959.jpg)
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U globalnim intelektualnim razmatranjima Hafizov Divan ima visoko mjesto u kulturno-identitarnoj paradigmi muslimana na povijesnom geografskom potezu od Balkana do Bengala, što je bila najvažnija paradigma islama. U nekim drugim razmatranjima Hafi zu pripada središnje mjesto na literarnoj sceni u okviru identitarne paradigme. Ugled koji je uživao i koji još uvijek uživa je neprevladan. Ni razumijevanje ni prevođenje Hafizove poezije nije jednostavno, budući da on kao hafiz, filozof, odličan poznavalac historije, književnosti, duše i duha čovjekova izlijeva u svakom stihu toliko značenja, misli, mudrosti, istine i ljepote da to zahtijeva izvanrednu koncentraciju i obrazovanje recipijenta. Nije ni čudo da je bio dio islamskog kanona i identitarne paradigme muslimana.
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Šemsuddin Muhammed Hafi z iz Širaza (1315-1390) živio je u veoma turobnom stoljeću obilježenom raspadom Ilhanidskog carstva, kontinuiranim sukobima među lokalnim vladarima, borbi prinčeva za prevlast i prevratima koji su se smjenjivali takvom brzinom da je bilo itekako teško iznijeti jasan stav koji koliko sutra ne bi mogao prerasti u ozbiljno iskušenje za samog pjesnika, mislioca, intelektualca. Isto tako bilo je itekako teško formirati jasan stav o aktualnim negativnim trendovima koji su rastakali društvo. Direktna kritika tih pojava značila je kritiku društva, a kritika društva je, u konačnici, tumačena kao kritika vlasti. S druge strane, hvalospjevi na račun vladara pjesnicima su donosili materijalnu korist, ali su zbog toga trpjeli omrazu u društvu. Hafiz Širazi svojim kreativnim duhom uspio je osmisliti novu metodu kritike društva koja nije tumačena i kao kritika vlasti, jer je takvo tumačenje neutralizirao činjenicom da je u istom gazelu u kojem kritizira društvo hvalio i vladara. Može li ga se zbog toga smatrati panegiričarem, kritičarem društva ili kreativnim misliocem spremnim pronaći rješenje i za najteža pitanja, pitanje je na koje se pokušava dati odgovor u ovom radu.
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Disciplina Arcani (“Instruction in the Sacred Secret”, i.e. initiation into the mystery): this term was first applied by Dallaeus and G. T. Meier to the practice of maintaining a studied reticence (fides silentii) concerning the form and character of introduction into the Church, as if it were something analogous to the initiation into the mysteries of the heathen world. The practice is especially observed in the fourth and fifth centuries. Baptism and the Lord's Supper, with the baptismal formula and the Lord's Prayer, played an essential part in the introduction, as they represented the center of the supposed mysteries.A theological term used to express the old discipline of the primary Church. This forbade the disclosure of Christian sacraments to non-Christians. The notion that defines this phenomenon is relatively modern and does not seem to have been used before the controversies of the seventeenth century when both Protestants and Catholics published works on the subject of the Old Church.
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The present study intends to offer a new perspective to approach the problem of the integration of Dobrogea in the modern Romanian society, to take care, in our view, to benefit from a more generous historiographic reflection so that the conditions of subsidization have been rejected. The analysis of the evolution of interethnic, intercultural and inter-confessional dialogue in the Dobrogea society involved comparative research, a discernment of the particularities, of the differences, the analogy is meant to facilitate the synthesis, the vision of the ensemble. We started from the premise that it is necessary to value, on the one hand, the specificity of Dobrogea in the Romanian geography, with its historical, political, spiritual, economic reflexes and, on the other hand, we analyzed the projection of the Dobrogea space on a European scale, with everything with geopolitical implications.
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Considerable focused attention has been given to the differences and oppositions between science, religions, theologies, and spirituality. Could there be a cause or substratum among these that is shared, yet unexplored? Little attention has been directed to the possibilities of cosmic forces that preceded the creation of the universe, and our world of time, space, forms, processes, creatures, science, religion, theologies, philosophies, humankind, and thought processes. This paper aims to delve behind the created universe to a cosmological dimension that existed prior. During the earliest period of creation, there may have been cosmic forces responsible for the first subtle substances, processes, stages, and all creation. Some peoples claim that creation was performed by a divine being or God; others claim that creation of the universe was a natural process of cosmic intelligence. Either due to a divine cosmic being orchestrating a substratum of cosmic forces, or due to a phenomenon of cosmic intelligence, the entire creation occurred. Science and theologies both have interest in what exists beyond materiality. Perhaps the concept of consciousness referred to by science is synonymous with what religious and spiritual systems refer to as transcendence.
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