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Costly People’s Salvation Cathedral is the tallest Orthodox cathedral in the world.
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Costly People’s Salvation Cathedral is the tallest Orthodox cathedral in the world.
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Auf dem Provinz Gebiet Dalmatien wurden mehr als 40 Fundorte bestätigt, wo die Denkmäler der mitraistischen Kultes gefunden worden. Davon wurden auf 24 Fundorten Reliefs, auf 19 Ortsinschriften und auf 18 Heilligenstätte gefunden, von denen für acht Fundorte bestätigt wurde, dass die Mitra existierte. Die weite Verbreitung der mitraistischen Religion in Dalmatien ist möglich mit der Tatsache „zu rechtfertigen“, dass der Mitraismus in diesem Bereich größten Teils von den verschiedenen sozialen Schichten akzeptiert wurde, was am besten durch das archäologische Material aus der Provinz gezeigt wurde. Die älteste Inschrift mit der Mitra wurde in Vratnik bei Senja (Senia) gefunden, wo es wichtig war, die Verkehrswege im Norden und Süden der Provinz zu kreuzen (die mit der kaiserlichen itinerischen Staße Aquileia- Salona-Scodra verbunden waren).Zusammen mit der Verbreitung des Prozesses der Romanisierung auf dem Territorium verbreitet sich auch der mitraistische Glaube. Die Voraussetzung dafür war sicherlich der Bau der Staßenkommunikation durch die ganze Provinz. Es ist nicht verwunderlich, dass die große Konzentration der Denkmäler, die ebenfalls früher datiert wurden, mit dem Küstengebiet der Provinz entlang der Senj-, Jadera-, Salona- und Narona- Gebiete verbunden ist. Wenig später wird der Mitrismus im Inneren der Provinz bekannt, wo er länger blieb.
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The author of this article presents issues connected with the collection, compilation of and use of sources for the history of the so-called Warsaw Bible, published for the first time by the British and Foreign Biblical Society in 1975. Up until now, nobody had attempted to compile the history of the translation of the Bible. Nobody had tried to collect and develop sources for its history, either. Th e author discusses, in turn, the issues connected with Warsaw Bible editions, archival documents concerning its history, interviews with living witnesses to the events, reviews and scientific publications referring to this very Bible. He then presents the methodology of work with these sources. The aim of this article is to kindle a flame of interest among theological circles in Poland in research on the history ofthe Warsaw Bible, which will celebrate its Golden Jubilee in 2025.
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The review comments and analyses main topics, ideas and theses emphasized in Nonka Bogomilova’s new books: “The Religion Today: Between Theos and Anthropos” and “(Non)Humane: Literature Philosophical Projections”. The review draws conclusions that both books analyze the same philosophical-anthropological problems from the point of view of philosophy, and of literature: reason and religion; the challenges of the contemporary philosophical and sociological knowledge of religion; the Cognitive science of religion; the opposition between reason and illusions, dreams, passions – in knowledge production, in love, in ideological indoctrination.
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The article depicts, firstly, several theories illustrating the influence of John Calvin on contemporary society, then focuses on the strictly theological legacy of his teaching. Six levels of visible influence are then enumerated. These in turn are connected to the development of the capitalist economy, ethics of work, democratic processes in politics, Puritanism, reformed orthodoxy and neo-orthodoxy as well as to liberation theology.
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This article discusses whether Religious Education in public schools can legitimately promote the spiritual development of students, considering the predominantly educational orientation of religion teaching in public schools. The multifaceted concept of spirituality, which has occupied an important place in scientific research over the recent decades, and is also referred to as a spiritual turn in literature, is central to this issue. Since there has so far been very little pedagogical and religious pedagogical research devoted to this topic in Croatia, this paper presents the content-related and structural determinants of the spirituality concept in contemporary Christian theology, and the development of spirituality concept(s) in other sciences. Their points of contact, critical aspects and potential for dialogue are shown. Given that not only Religious Education, but also school as a whole, includes the educational dimension, this involves promoting the spiritual development of students. Spirituality in the broader philosophical and anthropological sense signifies the connection between human beings and their inner selves, their relationship with others, with the created world, as well as with the transcendental, emphasizing thereby the dimension of the meaning, the purpose, and the integration of life. This concept of spirituality is also compatible with the Christian-theological concept. The theological concept integrates the anthropological one by giving it a new meaning, based on Christian faith in the revelation of God in Jesus Christ. Religious Education that promotes transformative learning mediates the contents of Christian faith that can help students in their formation. This is essentially about learning through and from religion, which is acceptable to all students.
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In the 10th and 11th century the Georgian noblemen had fully embraced the Orthodox mentality, the social values and the cultural prototypes that Byzantium propagated among its neighbours. The first Georgian monk attested on Mount Athos appeared in 979–984. This was the founder of the Athonite monastery of Iviron (=of the Georgians), John Tornikios, who was usually referred to in the Greek documents as synkellos. The second eminent Georgian attested on Athos was the aristocrat John the Iberian, superior of Iviron from about 979–980 to 1005. His real name was Aboulherit, and he was born in the Georgian principality of Tao-Klarjeti – 200 km in the mountains to the east of Trebizond and not far from Batumi, on the east coast of the Black Sea, The next eminent Georgian attested as an Athonite monk was the nobleman Euthymios, superior of Iviron from 1005 to 1019 and son of the first hegoumenos of Iviron, John the Iberian. He rendered from Georgian into Greek the so-called Balahvari or Balavariani novel, i.e. the famous medieval romance of Barlaam and Ioasaph, which Greek tradition unreasonably connected with name of St. John Damascene. Euthymios’s successor as a superior of Iviron, George, was too an eminent Georgian nobleman. He became hegoumenos in 1019, and a few years later received special honours from the Emperor Roman III Argyros. However, in 1029 he was accused of having supported a conspiracy in favour of the governor of Thessalonica, Constantine Diogenes, and was exiled in a monastery situated at the locality called Monovata, where he died. The next superior of Iviron was the Georgian aristocrat George Hagioreites, who signed the Athonite Typikon of Constantine IX Monomachos. He ruled the Georgian Athonite monastery from about 1044 to 1056. He was born around 1009 in the Georgian town of Trialeti and his parents belonged to the eminent aristocratic clan of Samtskhe. The next superior of Iviron was the Georgian aristocrat Arsenios, who ruled the monastery from 1056 to 1059. His lay name was Pharsman and he acquired from Constantine IX Monomachos an annual rent of 72 golden coins for his monastery. In 1056, a Greek act mentioned as a deceased monk of Iviron the aristocrat Tornikios (in religion Kosmas) Kontoleon, who in 1014 was attested as a strategos of Kephalonia and in 1017 as a katepano of Italy (1017). In 1062–1064 the Synodikon of the Iviron monastery mentioned as a major benefactor the Georgian aristocrat Liparites. From 1065 to 1077–1078 superior of the monastery was the Georgian nobleman George Oltisari, who was appointed to this position with an imperial decree of Constantine X. He greatly contributed to the fortification of the monastery extending and strengthening its walls. From 1085 to about 1104 Iviron was governed by the Georgian aristocrat John Vukaisdze. In 1090 an eminent Georgian aristocrat, the kouropalates Symbatios Pakourianos, declared in his testament that he desired to be buried in the monastery of Iviron. It is, therefore, clear that it was the Georgian aristocrats originating from the Georgian principality of Tao-Klarjeti who created on Mount Athos a monastic house for their compatriots.
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Starożytne teksty judaizmu jasno opisują rozwarstwienie społeczne Izraela i wynikające z tego uwarunkowania religijne. Sposoby i możliwości realizacji religijnej w zależności od pochodzenia określa szczególnie wyraźnie judaizm rabiniczny. Wyższy status społeczny zapewniał większe możliwości samorealizacji religijnej, ale zobowiązywał też do większej odpowiedzialności wobec Boga i społeczności, nakładał również inne obowiązki w zależności od pochodzenia społecznego. Istotę judaizmu rabinicznego, zwanego także talmudycznym od głównego jego dzieła – Talmudu, określa Miszna, stanowiąca obok Gemary, jego zasadniczą i pierwszą część. Miszna zgodnie z jej przeznaczeniem wskazuje sposób życia, który można by ogólnie określić mianem religijnego. Opisuje zarazem życie społeczno-religijne starożytnego Izraela sprzed czasu jej spisania, sięgając niekiedy nawet kilka wieków wstecz.
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Review of: İslam Tarihi-1, yazar Adnan Demircan (Ankara: Bilay, 2018) Islamic History-1 by Adnan Demircan (Ankara: Bilay, 2018)
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In the Diocese of Alba Iulia, as well as in the world church, there is an aspiration to give practical answers to the social questions of the age through different institutional forms based on mutual love. The most prominent in this respect is the educational system directly maintained by the Roman Catholic Státus of Transylvania and the Diocese. There were also several other attempts. This paper examines the impact of the Church’s social documents in the life of the Diocese of Alba Iulia.
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Le Chapitre d’Alba Iulia en 1918 selon Codex Iuris Canonici a joué un rol important dans la vie de gouvernement de Dioceze Catholique d’Alba Iulia. Il était le plus important conseilleur de l’Eveque actuel et de l’Office Ecclésiastique. Le Chapitre a conseillé l’eveque en ce qui concerne tous les choses ecclésiastiques, déquelles ont écrit des processes verbales. Ces écritures constituent des documents tres valeureux. A l’occasion de débats il y avait des désaccords, des divergences d’opinion, qui accentuent le valeur de ces documents.
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The Syrian civil war is carried up along religious lines (the Alawi and Shia population generally supports Assad, while the more numerous Sunni Syrians favor the rebels), there are fighters coming from other states (Lebanon, Irak, Jordan, Iran but also Muslims from EU countries) and there is also a proxy war. States such as Iran, Saudi Arabia, Turkey are sending weapons, money and instructors for the opposing camps in Syria, thus they indirectly fight, in remote areas, by instrumentalizing the Syrian forces. Russia and Iran are protecting the Assad regime, fearing otherwise they would lose a valuable geopolitical partner and the Russian-controlled maritime basis of Tartrus. Transnational extremist groups like Hizbollah and Al Qaeda affiliates are already present in the Syrian conflict. A crucial role could be played by Israel, which is currently defending itself, often in a pre-emptive way, against possible aggressors from Syria. The main lesson learned is that the necessary Arab Spring, if improperly managed and agreed by the various local actors, could turn extremely deadly and prevent democratisation and normal life for people.
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Tekst sadrži etnografski prikaz pučke pobožnosti, zvane Vidovo, u Mraclinu. Vidovo se u lokanim okvirima naziva i Vidovdansko prošćejne, a proštenje je karakteristično za sjeverozapadnu Hrvatsku, iako takve oblike pučkih pobožnosti nalazimo i u ostalim hrvatskim krajevima, ali pod drugim nazivom npr. kirvaj u Slavoniji, dernek u Dalmaciji. Tekst započinje općenitim viđenjem proštenja kao vjerske manifestacije ljudske religiozne svijesti. Zatim se opisuje blagdan Vidovo u svom pučkom i sakralnom izrazu, uz spomene na izostale fenomene koji su bili vezani uz taj dan. U završnom dijelu izražava se iščekivanje daljnjeg istraživanja ovog segmenta hrvatske duhovne - pučke baštine.
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Tasawwuf is an authentic Islamic discipline, such as fiqh, tafsīr, hadīs etc. Tasawwuf is not mystics, nor philosophy, rather it is the essence of Islamic spirituality. Gnosis and upbringing are its two main determinants so that it is ingrafted into the very core of the Islamic concept of education. The witness to that is also Gazi Husrev Bey, the founder of the religious higher education in our region, who also built a hanikah – a school for spiritual education whose attending was an integral part of education in that time – right next to his Madrasa. The Islamic community and its educational institutions are in an urgent need of reintroduction and revitalization of the subject tasawwuf in curriculums, as a basic precondition of the contemporary methodology of spiritual upbringing.
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The first part of this paper presents a retrospective and historical review of the development of proofs of God’s existence through “the argument of soul’s cognition” in the Islamic philosophy, i.e. in its three dominant schools: the peripatetic, the illuminationist and the transcendent philosophy. The second part examines the argument of soul’s cognition in the form in which it appears in the tradition of the Islamic thought that grows out of the Qur’an and traditions, but only slightly, since this topic, due to its importance, has been thoroughly analyzed in the traditional Islamic thought. This paper provides only a simple overview, though the topic requires a more thorough analysis, with the aim of showing how the results of philosophic rational thinking correspond to the original Islamic thought. There can be no other way, since both the sources: the ratio and the divine revelation come from the same Source.
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Awhaduddin Kirmani is a Sufi shaikh who lived in the 13th century, the golden age of the Islamic thought and spirituality in which many great people lived. He was a personal friend of Muhyiddin ibn Arabi and knew a large number of the intellectual and spiritual enthusiasts from that period. He was and still is one of the most significant Persian poets who wrote in the poetic form of quatrains. He wrote a Diwan containing 1807 quatrains which are intellectually very deep and mostly expressing the gnostic aspect of the Sufi teachings. This paper offers a selection of 55 quatrains from his Diwan.
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Review of: Samir Beglerović, Tesavvuf Bosne u vidicima Fejzulaha Hadžibajrića: vjerski i kulturni razvoj bosanskih muslimana u prvoj polovini XX stoljeća, Sarajevo, 2014, str. 415
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