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The Catholic Church leader’s words elicit a mixed response from Polish authorities, previously not so keen on migrants.
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The word about God anticipates some knowledge of God, and the knowledge of God can never be a fruit of the rational, intellectual, metaphysical research, but only of the holy-spiritual experience. Consequently, a theologian of the Church is not the rational man, however great his achievements may be, but the spiritual man, who has the experience of the Saints, namely who has tasted and is living the states of purification, illumination and deification. Disconnected from the reality of the spiritual life, a theologian becomes a false prophet. On the other hand, the Church cannot be divided into two parts, one that ministers to the believers in the place of worship, and another one that speaks from the teacher’s desk, through the theologians’ voice, but is one and the same Church. Actually, there is no existence more tragic than the one of a theologian, on any education level, teaching things to which he is not connected on the inside, by the heart, and which he does not accept or believe. If such a thing means failure for any science, however, for the area of Theology it is directly suicidal. In fact, the lack of the Orthodox and ecclesial way of thinking and living makes the person theologizing in the area of the Orthodoxy dangerous, because as an officially recognized teacher of Orthodox Theology, he functions as a representative of the Church tradition, while he is nothing but a false prophet. And, while, probably, the science of philology is not endangered by an unlearned philologist or the science of law by an unjust legist, the science of theology is logically denied in the person of its servant who is an unbelieving or atheist theologian and creates very great obstacles in the way of the accomplishment of the redeeming mission of the Church in the world.
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Pismo Święte koncentruje się przede wszystkim na sprawach duchowych, ale podejmuje też kwestie dotyczące funkcjonowania w codziennym życiu. Do takiej kategorii można zaliczyć wychowywanie dzieci. Chociaż proces ten przynależy do codzienności, to jednak ma nieocenione znaczenie dla przyszłego – doczesnego i nadprzyrodzonego – życia młodego człowieka. Prawda ta stała się dla autora impulsem do podjęcia badań egzegetycznych dotyczących wychowawczych wskazówek, które znajdują się w listach Pawłowych i w Liście do Hebrajczyków. Analiza wybranych tekstów uwypukliła, jak ważną rzeczą jest dbanie o właściwe relacje w rodzinie, na które składa się: troska, szacunek, wzajemne zrozumienie, a także posłuszeństwo dzieci względem rodziców. Istotne jest nie tylko zaspokojenie potrzeb materialnych synów i córek, ale też uwrażliwienie ich na pomoc, której powinni udzielać innym ludziom. Natomiast gdy dzieci postępują źle, konieczna jest zdecydowana reakcja opiekunów, mająca na celu uświadomienie im niewłaściwego postępowania. Wszystkie te pouczenia znajdują swoją motywację w wierze w Boga, która dla chrześcijan stanowi najważniejszy punkt odniesienia dla całego ich życia. Nic więc dziwnego, że w listach św. Pawła można znaleźć również fragmenty doceniające wczesną edukację religijną i biblijną.
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In the opinion of some sociologists contemporary American society is best defined by the term “single nation”. Over the years, the number of marriages has drastically decreased, while the percentage of children who were born in unmarried relationships (civil union or domestic partnership) has increased. Only 30% of Americans born between 1980–2000 say that marriage and family are one of the most important issues in life. Young people say they are too young, independent and busy to marry. Considering these statistic data, the Catholic Church in the United States is taking steps to encourage US citizens to enter into sacramental marriages. The United States Conference of Catholic Bishops talks about marriage as a “language of benefit”, referring to religious, health, and mental issues. What’s more, the American bishops claim that it is up to all US citizens to care for young people to marry. In their arguments, bishops refer to economic issues, which are affected by the growing number of single mothers.
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Repetition in Bible narratives is very often a sign for scholars to identify in the text the presence either of a doublet or of different sources. One of the examples is the end of the story of the Creation, the lost Paradise (Gen 2–3). This article analyses the conclusion of the story (Gen 3:23-24) trying to answer the question: Is Genesis 2–3, a narrative with a double conclusion? The analysis is divided into four sections, complementary to each other. The first part of the research has a preliminary character, dedicated to the delimitation of the text. The second part compares Gen 3:23 and Gen 3:24, at the level of style and content; the third part concerns the comparison between Gen 3:23-24 and other narratives in the Bible that possess a similar concluding structure. Finally, the forth part is dedicated to the study of the legal meaning of two particular verbs šlh (send away) and grš (drive out) and other legal aspects of the narrative in Gen 3.
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The Egyptian historian Abdul Rahman Azzam, reevaluetes the main reasons for the success of Saladin, in the context of the political and intellectual dimensions of the Sunni revival that emerged in the Islamic world in the Xth and XIth centuries in his book Saladin. Thinking that Saladin's image based on his brilliant military achievements is insufficient to understanding of his true heritage, Azzam claims that his true magnitude is based on his political and spiritual vision. This book, which is the first Saladin biography written in English by a Muslim historian, aims to distinguish historical Saladin from legendary by analyzing the political and intellectual background that affects Saladin's success.
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Review of: John Taylor Gatto, Eğitim: Bir Kitle İmha Silahı, Zorunlu Eğitimin Karanlık Dünyasına Bir Yolculuk, İstanbul: Edam Yayınları, 2016
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Human beings establish relationships with their milieu in different ways and on different levels. In this paper, the relationship between recognizing and knowing will be discussed from the perspective of the philosophy social sciences. In this context, by considering relevant Koranic verses; the question that if we are in the exigency of absolute empathy when we are in need of knowing somebody and when this kind of empathy is not possible, if it is proper to claim to have knowing about her/him, will be analyzed.
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From the early 1960s to the end of the existence of the Eastern Bloc, the socialist countries began cooperation on a religious policy. As a result, officials from the countries of the Eastern Bloc who dealt with religious matters held meetings to discuss the issues mentioned above. The meetings provided a great opportunity for the exchange of information, experience and coordination, and for the harmonization of the main trends in the activity of these countries; as well as assistance in creating religious organizational structures aimed at implementing a religious policy which would be in line with the communist doctrine. In addition, they met to discuss the course of action towards the Vatican, and to designate the representatives of Churches, religious associations and organizations from the Eastern Bloc for international religious organizations such as the Berlin Conference of European Catholics, the Christian Peace Conference and the World Council of Churches. These meetings were also an occasion for discussing major problems of a religious policy, with particular emphasis on the analysis of political goals and the tactics of the most important Churches and religious organizations. Officials dealing with religious matters informed the other members of the conference about major problems in the relations between the church and state in their countries. These meetings contributed to deepening cooperation between socialist countries on a religious policy. These consultations were held due to the necessity of mutual cooperation on the issues relating to the Church and politics, especially from the 1960s onwards, when the Vatican changed its policy towards the Eastern Bloc and when other Churches became more active.
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The sages of the Talmud determined the ways of treating aliens, especially in the case of the Sabbath during which Mishnah (Shab. 7:2) prohibits any of the thirty-nine types of labour. The question arose whether the alien may perform any type of prohibited work for the Jew. The Hebrew Bible most definitely prohibits this: “Remember the Sabbath day in order to sanctify it. Six days you shall work and you shall do your tasks. But the seventh day is the Sabbath to the Lord your God; on it you shall not do any work, neither you, nor your son or daughter, nor your male or female servant, nor your cattle, nor the resident alien who is within your gates” (Ex 20:9-10). The basic principle of the Talmud states: ”No work which the Jew is not allowed to do on the Sabbath may be done by the alien.” The Written Torah is a closed set which does not permit any addition or subtraction of books. The purpose of the Oral Torah is to interpret the meaning of the written Law and to bring it up to date. Doesn’t life bring extraordinary situations and may we ask the alien to do the prohibited work in such cases, and if so, how can it be done? The author of the paper presents the Talmud’s treatment of this subject and modern-day attempts to solve the problem.
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From the theological point of view today there is a need of focusing on the question of the mutual relation between the theology of the Sacred Heart of Jesus and the theology of the Divine Mercy. The Issue has to be considered mainly because of the growing veneration of the Divine Mercy, which in many aspects evidently adopts certain elements which traditionally belong to the worship of the Sacred Heart. The connection between these two cults can only be perceived after a profound theological analysis. Therefore, in this item I propose a theological perspective on the teachings of Saint Pope John Paul II, included in encyclicals Redemptor hominis (4th March 1979) and Dives in misericordia (30th November 1980), since these two significant and current documents contain valid and inspiring statements allowing the reader to grasp the relation between the theology of the Sacred Heart and the theology of the Divine Mercy. This authoritative and theologically profound background will indicate explicitly the close connection between the two cults and the respective theologies and how they complement each other. The proposed view deeply rooted in the teachings of Saint John Paul II may constitute a guideline for coherent combination of these two kinds of worship within Christian devotion. The growing cult of the Devine Mercy should be allowed to merge with other types of worship. The intention is to place the cult of the Divine Mercy within the tradition of the Church devotion, and at the same time to discover its hidden spiritual possibilities of the actualisation of the Church cult and adaptation of it to the new spiritual condition of the present times.
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The Last Judgement in the narthex of the Church of St George in Banjani, near Skopje, was painted in 1846 by the famous painter Dičo Zograf. He created an impressive and complex composition enriched with numerous scenes, episodes and inscriptions. In it he incorporated many new themes with a moralizing-didactic character, motifs with Russian and Bulgarian provenance, and apocalyptic components. On this occasion, most strikingly, we distinguish the representations of the Fiery River, the Aerial Tollbooths and three scenes related to the prophet Elijah, the righteous Enoch and the Antichrist, which make the Last Judgment in Banjani exceptional.
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Head of Bucharest Muncipality Museum published an article criticized for its anti-Semitic tone, weeks after vandals damaged a Jewish cemetery.
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Throughout the pastoral ministry of Oscar Romero, his relations with the apostolic nuncios in San Salvador changed its dynamics. Romero’s increasing role in the local Church was accompanied by the growing trust he enjoyed among the successive nuncios. His special experiences, though, which were the result of the difficult social situation of the country, significantly deteriorated those relations, which also affected the way he was perceived in Rome. However, those difficulties did not prevent him from searching for solutions aimed at the country’s welfare or for ways to relieve the strained intra-ecclesial relations.
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The article describes the 25-year history of the “The Koszalin-Kolobrzeg (Kołobrzeg) Guest”. On the example of its 25 years of activity, it is evident how quickly changes in the functioning of the media have been progressing. For only 25 years, the appearance of the newspaper and the way of journalistic work have changed radically. Since the appearance of the website, the change is even more visible. The article also deals with the issue of the identity of the local office of the weekly in relation to the main editorial office, and also presents its activities, which go far beyond the editing of the newspaper and the website.
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Often dubbed “Saracen” in the medieval Christian West and typically reviled and abjected as idolatrous and prone to abominations, the religious and ethnic other of Middle English drama and of Matthew Paris’s Chronica majora will endure, in different guises, in early modern imagological cartographies, if oftentimes displaced into the New World. In the process of self constitution, otherness becomes a projection of everything unacceptable to the self. Accordingly, Herod, the typical tyrant of Middle English biblical plays, is portrayed as a self-aggrandising sadistic butcher, whose bloodthirsty propensity as shown in the NTown and Towneley plays, however, is not substantially different from that of the cannibals populating early modern maps and cosmographies such as Sebastian Münster’s and Diego Gutiérrez’s. Nonetheless, the dramatic, historiographic and cartographic practices of the later Middle Ages and early modernity in England and on the Continent suggest that the dissonant other is but “another of the [hegemonic] same” (Irigaray) whose monsterisation works all the more effectively as it conceals its consonance with the supremacist self that has repudiated it. This paper seeks, therefore, to unravel the disavowed consonances, within late medieval and early modern discursive practices, between the other figure and the hegemony responsible for such othering.
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The aim of the paper is to look at the work and life of Ladislav Hanus from the perspective of his contribution to the newspapers he wrote for, or that he was in charge of as an editor-in-chief. Ladislav Hanus, a philosopher, theologian and a prolific writer belongs to the most influential thinkers of the 20th century in Slovakia. Besides his great academic works he contributed to development of Catholic journals Verbum and Kultúra either as an author or editor-in-chief. The paper aims to draw on Hanus’ writings and outline a concept of catholic press and/or media in general. As a result of a textual analysis, the following pillars of catholic press were identified: quality of content, quality of form and design, openess to dialogue and criticism, and reflection of current issues in society. In the 20th century and in Slovak socio-cultural context, his approach to issues like pluralism and dialogue might be considered as modern and his legacy goes beyond the 20th century.
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On the basis of archival documents and scientific literature, the author of submitted paper attempts to reconstruct the professional biography of Professor Ľudovít Knappek, who ranks among the most significant representatives of Czechoslovak and Slovak jurisprudence in the field of canon law. While the substantial part of analysed archival documents provides valuable information about his career growth and development, his most remarkable scientific works, which are discussed in the paper, enable us to view him as a skilled professional, versed in history of canon law, as well as in actual problems of contemporary practice of confessional law. The main goal of presented study is therefore to introduce professor Knappek as a versatile and gifted scientist and also official, who used his professional skills and knowledge in order to bolster the teaching and research of canon law at the newly established faculty of law of the Comenius University in Bratislava. Furthermore, the author´s aim is to offer a wholly new and detailed information about his foreign study stays (especially the stays in Berlin and Rome in the 30s of 20th century), which strongly influenced his scientific orientation on the medieval history of canon law in the Kingdom of Hungary. The author also expresses his opinion on the final years of professor Knappek´s career at the Bratislava faculty of law during the Second World War, which was judged very strictly by the representatives of post-war Slovak executive and which was presented as the official reason for his final dismissal from the faculty.
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