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The formation of the Czechoslovak Republic in 1918 created a new situation for the nations still living in the Habsburg monarchy. Fundamental changes happened not only in terms of the constitutional law conditions, but also in all areas of the life of the society. The changes also affected the area of the church and religion. The democratic political regime guaranteed people freedom of religion. This fact is reflected in the reinforcement of secular tendencies, but at the same time there were changes and a revival of activities both inside established churches and in churches and religious societies which the political regime of the monarchy had suppressed. The inter-church transfer movement also affected the community professing the values of Eastern Christianity. The Orthodox movement had a spontaneous and unrestrained character. For this reason, the inexperienced state administration invited the Serbian Orthodox Church to help organize the Orthodox Church in Czechoslovakia, and so it sent a mission led by Dositheus (Vasić), the bishop of Niš, to the member country of the Little Entente. The bishop, who was mainly active on the territory of the Czech lands and in Subcarpathian Ruthenia, tried to establish the Orthodox faith in the Czech lands within the newly established National Church of Czechoslovakia (Hussite) and supported the emancipatory efforts of a group of Orthodox Czechs who had converted to Orthodoxy before World War I. In Subcarpathian Ruthenia, he sought to create a Carpathian Orthodox eparchy under the jurisdiction of the Serbian Orthodox Church. The authors recall the main features of Dositheus’s Orthodox mission and evaluate its results. They conclude that the mission did not meet the original expectations as a result of both objectively unfavourable circumstances and its own errors. On the other hand, the authors perceive the bishop’s work as an important chapter in the history of the Orthodox Church in Czechoslovakia, which extends to Czechoslovak-South Slavic relations in the interwar period.
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Ana je prefiks koji se u Shorter Oxford English Dictionaryju definira kao »naprijed u prostoru ili vremenu, opet natrag, iznova«. Shvaćen na taj način, prefiks se poklapa s dubljim i širim značenjem »nakon« sadržanim u izrazu »Bog nakon Boga«. Pjesnik Gerard Manley Hopkins opisao je moment imaginacijske kreacije kao »naknadno, sekundiranje, preko i iznad«. On je stoga za poetsku epifaniju rekao da je pronalaženje prošlih iskustava koje pokreću naprijed, daju novi život sjećanju i budućnost prošlosti. Hopkins je htio reći da nakon određenih dubokih iskustava dolazi razočarenje, a nakon toga opet se vraćamo primamom iskustvu u novom svjetlu, opet i iznova. Hopkins, kao religiozni pjesnik, govori o posebno svetoj reimaginaciji. [...]
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U ovim razgovorima najviše me zanima da izvučemo religijske implikacije iz tvojih novih tekstova o misticizmu, humanizmu i onom što si nazvala »nevjerojatna potreba za vjerovanjem«. Konkretno, htio bih s tobom analizirati implikacije tvog novog humanizma za anateističko shvaćanje vjere. [...]
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Dopusti da iz svoje uloge odmah prijeđem na pregled: za mene anateizam funkcionira u tri glavne dimenzije, a svaka je neka vrst hijazmičke razmjene. Prvo i najočitije, kreće se između teizma i ateizma; drugo, to je jedan oblik križanja kršćanstva i nekršćanstva (koje za tebe ne obuhvaća samo judaizam i islam, nego i vrlo upečatljivo, budizam i hinduizam); i treće, postoji hijazam između apofatične unutrašnjosti i katafatičnog iskoraka u praksu, prema etičkoj i političkoj praksi. I mene privlače ove relacijske dimenzije, iako se u knjizi Cloud oj the Imposible više bavim s prvom i trećom. Sklona sam drugoj , međureligijskoj dimenziji, ali nisam je mogla analizirati u svojoj zadnjoj knjizi. A ti odavno hodaš po stazi religijskog pluralizma. [...]
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Veliko mi je zadovoljstvo što sam večeras ovdje sa Jamesom Woodom. Prije nekoliko godina, jedan dobar prijatelj iz Dublina rekao mi je daje James najbolje artikuliran, najizazovniji i najpametniji ateist koji sudjeluje u današnjoj raspravi o Bogu. A kad sam, pripremajući se za naš razgovor, pročitao njegove sjajne knjige, The Book Against God i The Broken Estate, njegovi argumenti protiv vjerovanja bili su tako uvjerljivi da sam se htio povući. Međutim, bilo je prekasno, pozivi su odaslani i dvorana je rezervirana. Shvatio sam da mi s ovim tipom neće biti lako. I eto me ovdje. [...]
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Marriage is the basis for the creation of the family. Love in marriage and family is the most important element in the functioning of family life. It has the greatest potential for shaping the character, the personality of children. John Paul II with great concern advocated in his teachings to the responsibility of marriage, love, kindness and religious education in the communities of family. He expressed the view that the progress of culture, civilization society of each country depends on the quality of family life. John Paul II appealed to the ruling elites, that showed more concern and responsibility for the future and improve the lives of every family.
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Globalization is one of today’s most challenging topics. It seems that there are – through technical progress – no longer any distances neither when it comes to space nor time; everything is close and simultaneous. Meanwhile the human species has not changed in a biological sense and seems outmoded. In this article I consider how much globalization humans can endure and how they react on it. This consideration, however, is moved to the sixteenth century that was also a time of globalization. This remote time can be compared to a laboratory for our situation today. I argue that we – from a European perspective – can perceive two simultaneous movements: on the one hand an incredible extension of the world (discovery of the so called New World) and of power (a world monarch) and influence (Christian mission), on the other hand a dissolution of political (the Holy Roman Empire) and religious (Reformation) unities and a retreat to the manageable (new ways of governing) and to inner life (mysticism). Is globalization too big for us little humans? Or does it need counterweights so that we do not get lost in its immensity?
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The article raises questions of the importance of Orthodox chants in the life of modern society, considers the relevance of their performance on the concert stage, outside the liturgical practice, and analyzes the liturgical repertoire and the dominant factors necessary for the composer, who begins to create Orthodox works. At the same time, the Festivals of Orthodox chants, their spheres of influence on listeners and society are systematized and compared.
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The article analyzes the problem of non-standardized and unstructured Orthodox terminology in Polish, in which not only the presence of unordered and untreated connotations of many terms is noticeable, but also a noticeable lack of clearly closed denotations of many terms. The article focuses on examples related to the definition of the second degree of priesthood, present in written sources and colloquial speech. On their basis, we can observe various attempts to solve the problem of the lack of leading denotation. Although some of the postulates were presented in the 1960s, to date, they have not found consistent and widespread acceptance and dissemination.
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In 2018, the Russian Orthodox Church solemnly commemorates the 100-year anniversary of the tragic events in Yekatarinburg. Emperor Nicholas II, Empress Alexandra, Prince Alexei, and Princesses Olga, Tatiana, Maria and Anastasia. At the Jubilee Episcopal Council, which took place 13 -16 August, 2000 in Christ the Saviour Cathedral, the Rite of the Canonization of the New Martyrs and Confessors of Russia, both known and unknown in the world, but known to God was conducted. Among the glorified was the Imperial Family, including Emperor Nicholas II. In this article, we would like to remember Nicholas II and acknowledge him as a brave man and martyr.
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Vladimir Lossky (1903-1958) was one of the greatest theologians of the twentieth century. Drawing from the wisdom of the Greek Fathers of the Church, he tried to help in the understanding of the Trinitarian dogma. He considered using the apophatic and cataphatic predicating of God as essential in theological reflection on the Holy Trinity. The mystery of God, Who is the Trinity and the One, is an irreconcilable difficulty (gr. aporia) for human reason. In the presentation of the truth about God, the danger of modalism and the danger of tritheism must be avoided. Relating to the patristic teaching, Lossky showed God the Father as the only basis (Gr. arche), the only source (Gr. pege), and the only cause (Gr. aitia) of the Holy Trinity. It is characteristic for his theology indicating two saving economies, namely, the economy of the Son and the economy of the Spirit. Their common goal is the realization the work of salvation in the Church.
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The article presents the outline of the history of Orthodox Church In the region of Podlasie until the end of 16-th century. The jurisdiction of Podlasie orthodox parishes , their founders and the number of churches were being analysed.
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The article gives the biographical facts and characteristics of the enlightenment activities of the outstanding Russian scholar and priest Saint Stephen of Perm. Attention is given also to St. Sergius of Radonezh and Epiphanius the Wise
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For many centuries Christian sacral life was a main trigger in the general development of Georgian culture. Various Christian temples with exclusive, typical for this part of the world features and details, constituted an important element of the social and political life of the country. It also played an important role in spreading Christian faith in the region. This specific Georgian sacral architectural style was finally formed in V-VI centuries AD. The best sample of this style could be the Sioni Cathedral in Bolnisi that survived till now. The golden age of the sacral Christian architecture in Georgia falls on the X-XIII centuries, when a numerous monumental and expressive Christian temples have been created. The development of this trend started to loose it’s tempo in the 14th century, when Georgia suffered a constant unrest caused by the aggressive and destructive activity of the neighboring countries.
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This article treats of monosemy and polisemy. We speak about polisemy as referring to both the reception of words and the mental constitution of lexemes in the so called cognitive domain or cognitive frame. A lexeme not only establishes its position in the frame, but also activates the frame. The activation of a lexeme into the operational memory has an event occurrence character, as it is in fact a series of neurons’ flashes. Hence one ought to associate the meaning of a lexeme with its event related (specialized) function. This specialized function comes into existence by means of cognitive acts, which are effectuated by a concrete subject relative to previously defined aims. Key are those acts that lead to the consolidation of the function in the long term memory of the subject. The cognitive acts can be effectuated not only as a result of the acquisition of knowledge, but also on the basis of the knowledge already consolidated, thus enabling the creation of new knowledge, i.e. such knowledge that was not in the mental space of the subject prior to the termination of the cognitive acts’ sequence. In either case, the (specialized) function (of a lexeme), i.e. a concrete result of cognitive acts, will be a one-time event. This conclusion is exemplified by identification, interpretation and the construction of Polish specialized lexemes in the field of ekphonetic notation, which constitutes a part of the Byzantine music tradition and hymnography.
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The Instructions to the Reverend Nuns About What Monastic Life Requires Of Them is the collection of 20 sermons of the Orthodox bishop and archimandrite St. Theophan the Recluse (1815-1894). He preached them out to the nuns from different hermitages of the Diocese of Tambov and the Diocese of Vladimir of the Russian Orthodox Church in the years 1859-1864. The main theme of The Instructions is revealing of the aim and the sense of monastic life, especially in its community aspect. The Instructions include many references to the hesychast spirituality. Theophan not only practiced it himself, but introduced into it his spiritual daughters as well. In view of the hesychast advices, the article presents the characteristic of the interior and exterior life of the monks and nuns and understanding of the monastic community as an icon of the Church.
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Resolutions of The Holy and Great Council of the Orthodox Church lay the foundations for ecumenical dialogue, emphasizing the need for dialogue primarily because of proclaiming the “Orthodox testimony” to other Christian Churches and denominations. The position of the Orthodox Church was developed regarding the principles and forms of participation in theological dialogues and in the ecumenical movement, and new resolutions were adopted confirming the all-Orthodox position. Dialogue in the Orthodox Church has always been and remains an essential and inalienable element of its soteriological mission. He has a glorious purpose for the return of those repentant to his bosom, as well as pastoral responsibility, because it unwaveringly confesses and proclaims that in its self-awareness the Orthodox Church is the authoritative continuation of the One, Holy, Catholic and Apostolic Church and the ark of salvation for those nearby and those from afar.
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The Orthodox parish in Supraśl exists together with the Supraśl Monastery and is inseparably connected with it. Although the history of the monastery dates back to the 90s of the 15th century, the parish was created in 1800. In 1839, the monastic community returned to the Orthodox Church, after two hundred years of being under the “occupation” of the union. The outbreak of the First World War caused the evacuation of monks into the depths of Russia. In 1918, the Polish government took over church property. Parishioners were allowed to use only a small cemetery church - the care of the faithful was taken by by the Wasilków parish, from which in 1931 a branch parish of Supraśl was separated. During the Second World War, the Nazi army blown up the main monastery church. The post-war period is the time of struggles for regaining the church and buildings, as well as the constant development of parish life. In the early 1980s, Bishop of Białystok Sawa began to make efforts to revive the monastery. In 1984, Fr. Miron came to Supraśl and became the rector of the parish and the head of the monastery. Monastic life began to develop, and along with it, the spiritual life of parishioners deepened. In 1993, the state finally returned the monastery to the Orthodox Church. Currently, the Supraśl parish conducts its active activities outside the walls of the Monastery, which was evidenced e.g. by the consecration of the church in honor of St. Luke the Surgeon in the village Łaźnie in 2019.
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