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Prominent features of the postmodernism - consumerism, individualism and relativization of system values were reflected on the spiritual life and created some new forms of manifestation of religiosity in which consumerism, faith, God, church ceremonies are converted into marketable products and services. Statistical surveys and censuses show an extremely high percentage of believers in the total population (National Statistics Institute), and ecclesiastical practice says that only few people are leading an active church life, and even less than that lead a sincere Christian life. These facts pose the following questions to the clergy and the faithful, as responsible Christians, but also to the society as a whole, which is based on the Christian culture, tradition and values: “What is the role of Christian faith in the postmodern era and the role of church in the postmdern society, and how to overcome the state that Professor Radovan Bigović called 'pathology of religion'“.
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This paper analyzes theological notion of truth which can be find in the Holy Scriptures and Church Tradition. The relationship of the concept of God’s truth of and phenomenon of secularism is here considered. Through the explanation of the main features of secularism, analysis of the origin and emergence of secularism, we come to the answer of the Church to such contemporary challenges.
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Neither the meaning itself, nor the use of the idea of fundamentalism, have always been the same. Although, particularly today, this expression has been used for various purposes, it would be more correct to speak about early fundamentalism, which starts from a tension, and later on also from a clash, with modernization and modern living conditions and new forms of fundamentalism, directed at conquering public and political fields. Therefore, the fundamentalism transforms itself from a conservative movement advocating the reform of religion within its own ranks, into a revolutionary political movement, which shrinks from no means to promote its goals. Orthodoxy is thrown away, and an active socio-political practice is adopted. If the early fundamentalism used to take religion as its goal, the new one uses it as the means of mobilization and homogenization, all in order to seize power and alter the historic development of society.
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The primary intention of this paper is to show relations between bishop Council and Pope in the Dogmatic Constitution on the Church Lumen Gentium of the Second Vatican Council. In this paper will be discussed an issue of the origin and position of the Episcopal ministry. The First Vatican Council, and all Councils did not explicitly dealt with the position of the Bishop in the Roman Catholic Church, but the emphasis was always on the Pope. The Second Vatican Council, however, a large part, we can say the most important document is devoted to bishops and their relationship both to the other bishops, and to the bishop of Rome. The central part of the work is devoted to clarify the position of Episcopal Council of Rome. In the paper it will be discussed whether in Roman Catholic Church, an Episcopal Council has a power and what kind of power it has and also will be discussed who gives to the Episcopal consecration and authority. This paper will deal with issues regarding the Pope primacy and whether the Pope primacy is truncated by establishing and evolving Episcopal Council which took place in the documents of the Second Vatican Council. And finally, in the paper it will be discussed an extent to which the Eucharistic ecclesiology influenced perhaps the most difficult and the most important issues of the Dogmatic Constitution of the Church.
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This paper aims to look into phenomenon of religiosity from very different perspective. Using analytical approach we will try to provide an explanation of individual religiosity. Fear, which roots are so often unconscious, can cause many phenomenons such as inner conflicts, anxiety, fear, and similar conditions which all together hinder daily activities of religious person. In this regard, this paper will offer comprehensive approach in analyzing what lies behind emerging hindering factors which so often can stem from unresolved conflicts in childhood.
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This dissertation is based on religion among Serbian monks. They’re discussing about their experience in Orthodox monasteries: prays about obsessed people and they cure for their ‘illness’. Obsessed people are trying to hurt themselves or someone else without any special reasons. If modern medicine can’t help an obsessed person is taken to a monastery. Relics which are being used to help in this ritual are Christ cross, bones of saints, holy oil and holy water.
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This paper analyzes the possibilities of religion in the process of re-socialization of prisoners, as well as joinig of spiritual and rational counseling. Finding the motivational trigger in someone for behavior change and attitudes should not be formal and one-dimensional task, because we can not reach the desired results. If convict verbalize the fact that he take prayer before jeweler stealing in hope the „action“ goes smooth, it is sufficient condition for further awareness of internal drivers of such behavior, which requires a multi-dimensional approach to man.
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This article interprets research data from 2014. conducted thanks to a research scholarship for female scientists via the Ecumenical Women’s Initiative (EWI) from Omiš (Croatia) who wishes to encourage women’s research and writing activities. This work presents the attitudes of female activists and leaders in non-governmental organizations from Serbia and Montenegro, which used project grants from EWI between 2007 and 2013. It is about organizations that deal mainly with women’s human rights, Roma, disabled and young women, women victims of violence, and the like. An online questionnaire and in-depth interview were the methods used. The data showed that only two organizations in Serbia are clearly programmatically committed to the realization of theological activities and interreligious dialogue as ways of establishing peace. The basic hypothesis is confirmed that the relationship between civil society and religious communities on the territory of Serbia and Montenegro is characterized by a lack of dialogue. According to the results of the research, the majority of interviewees expressed readiness to start cooperation with churches and religious communities. A recommendation is given to EWI to encourage projects which have an influence on starting alliances with religious communities.
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Islam is the last and great monotheistic religion created in the Middle East. The undisputed influences of Judaism and heterodox Judeo-Christianity on Mohammed’s religious consciousness are present not only in the Koran, but the dogmatic teachings of Islam, which is the mythical-poetic framework, expressed as an extension of the Semitic monotheistic cycle conceived in the east. As Jerabean Judaism is considered a religion of revelation, and the Jews themselves considered themselves a God-selected nation, so Islam itself tried to incorporate ultimate truth and revelation of the existence of only the One and Only God as the last prophet. Considering that Christians teach and confess that Christianity is the only religion that is God-revealed, people are given the perfect God-embodied Personality of Our Lord Jesus Christ. Similarly, the Islamic dogmatic teaching developed the belief that the Koran is a textual Word of God, which is continually interpreted in the world as Allah’s superior linguistic.
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This paper examines the discursive practices, strategic and negotiating about the relationship of religion and politics, in the context of selected examples of articles in the journal Pravoslavlje (Orthodoxy). The aim of this paper is to point out interpretitive frames, rhetorical ensembles and „reinforcing“ toponism that withdraw pretensions to universality, and open space for the de(con)struction of common understanding of the connection between the religious and the political. Through the prism of dichotomy between tradition and modernity, politics which „logic“ relies on deliberation and unpredictability, and religion as the uncertain expectation of eschaton, the aim was to locate the niche breakthrough that could affect the „living religion“, ie. may represent the interpellation of the same, bearing in mind that equivalence does not preclude the diference.
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Having indicated difficulties in understanding the sacred in our secularized times, the author attempts to clarify the phenomenon by relying on commentaries by Rudolf Otto and Mircea Eliade. He emphasizes that Otto demonstrated that the sacred, as a religious category, cannot be reduced to the good. The sacred is a complex category that consists of irrational and rational moments. After detailed consideration of different dimensions of perception of the sacred, the author concurs with Ottos’s statement that the problem of the Western European man is the unfamiliarity with the perception of the sacred. The author also devotes considerable attention to Eliade’s delicate interpretation of the relation between the sacred and the profane, whether it be an object or a person, whether it be space and time. He concurs with Eliade’s judgement that profane has become predominant in lives of most of contemporary people, unlike mythical times when a man aimed at imitating an archetype. Having stressed that the ultimate goal of religion is man’s spiritual transformation, i. e. becoming sanctified, the author concludes that the destiny of the world depends on whether it will be reaffirmed or not.
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The aim of this paper was to present The Slava as a family ritual that connects family members and serves as a link between the family, on the one hand, and society and culture, on the other hand. There are many theories and hypothesis about the origin of The Slava in the Serbian Orthodoxy. The Slava is an important element of Serbian cultural and national identity, and as such is classified in the UNESCO List of the Intangible Cultural Heritage of Humanity. In our society, it has multiple functions. The Slava is an exceptional mechanism for maintaining family cohesion and balanced communication between family members, by encouraging a sense of belonging and unity, and by maintaining families together and by forbidding conflict situations among the family members. It also has a function of identification of families and through the mechanisms of socialization, The Slava transmits the values of the society on family members. In today’s celebration of The Slava, the social component is becoming more and more dominant.
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The sun in a religious understanding of ancient civilizations. From old testament Judah, who have identified him as a celestial object without of interference in the religious consciousness, all the way to eastern nations who will give him the identity of the attire of one of the most important deities. A touch of civilization, and assumption some attributes of divinity from each other. Symbol of power and authority of the Roman emperor, a sign that connects the world and spiritually. The emergence of the Christian era, and the loss of the role of the center of the religious consciousness of ancient man.
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Ivan Cvitković, Religija u zrcalu teorija, CEIR, Sarajevo, 2016, str. 440.
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Александрa Ђурић-Миловановић, Двоструке мањине у Србији: О посебностима у религији и етницитету Румуна у Војводини, Балканолошки институт САНУ, посебна издања 129, Београд 2015, 348 страна.
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(Никола Кнежевић, 2012, Савремена политичка теологија на Западу, Београд: Отачник, стр. 202)
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