Hasan Hanefî. İslâm Kültüründe İnsan ve Tarih. İstanbul: Ayışığı kitapları Yayınları, 2000.
Review of: Hasan Hanefî. İslâm Kültüründe İnsan ve Tarih. İstanbul: Ayışığı kitapları Yayınları, 2000.
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Review of: Hasan Hanefî. İslâm Kültüründe İnsan ve Tarih. İstanbul: Ayışığı kitapları Yayınları, 2000.
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Review of: Nizamettin PARLAK, Lisânüddîn İbnü’l-Hatîb’in Siyâsî Kişiliği ve Tarihçiliği, Türk Tarih Kurumu Yayınları, Ankara 2012, Birinci Basım, 205 sayfa, ISBN 978-975-16-2475-8.
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The main purpose of this study is to investigate the activities of the American Protestant missionaries getting into act in the Monastir Province during the period from 1873 until 1913. In this scope, the influence of the missionary activities on the social and political life of the area and the precautions taken by the Ottoman authorities against this have also been tried to be revealed.The Monastir station established in October, 1873 based on the European Turkey Mission was the station placing in the westernmost of the American Board organization. The missionaries in charge at this station opened a boarding school for girls in 1878 and also a home for orphans in 1904. Furthermore, they also got into act some places used as domicile for the purpose of health and education. In addition to the educational institutions founded by the missionaries, they also carried out activities of publishing and distributing religious books for the declaration of ProtestantismThe Ottoman Empire had to sign a treaty enabling privileges such as immunity from real property tax and customs-exemption to the French institutions in 1901. This treaty served as a precedent for other states, and, in this regard, the American Missionaries also took action in order to benefit from the same rights starting from 1903. As a result of too much insistence and political manoeuvres, the American institutions including the boarding school for girls and the home for orphans in Monastir got the rights for benefitting from the exemptions granted to other states in 1907 on condition that they should ensure the conditions in the regulation. From this perspective, the missionaries carried out their activities in order to make apparent the political dominance of the USA in the region.The sources of the present search were mainly the documents available in the Ottoman Archives. Moreover, the missionary reports providing information and comments related to the issue and other sources informing about the activities of the American Protestant missionaries in Monastir Province were considered.
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The emperor Claudius expelled the Jews from the city of Rome in 52 AD. This event takes place in the Bible (in the Acts), and is also mentioned by Suetonius. Suetonius provides more informations, including that Jews were rebelling in Rome and that was the reason why Claudius expelled them. He says that the Jews rebelled because of a person whose name was Chrestus. According the Christian tradition this person was Jesus Christ. This thought was derived from Orosius who transcribed the name Chrestus to Christus. Tertullianus also mentioned that at first pagans did not know the right name of Christus so they called him Chrestus. These arguments speak for a fact that in 50 or 52 AD there was a conflict between Christians and Jews in Rome, before the 64th AD Christian persecution. But what if Suetonius’ Chrestus is not Christus? I analysed those inscriptions which contain the name of Chrestus in Rome in the first century. As it turned out Chrestus had to be a slave or a freedman rather than a free man, corresponding with the meaning of the name. Chrestus is a Greek word which means useful. Of what religion was this person named Chrestus? Was he a Jew, pagan or Christian? After the analysis of the inscriptions we can say that Chrestus was more probably pagan or Jew than Christian. But since we are trying to decide only the relations of Jews and Christians, we must say Chrestus was probably a Jewish person and consequently there was a conflict only between Jews, not between Jews and Christians in 52 AD.
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This study investigates how a healthy human environment was preserved in the past, both physically and mentally. The author introduces some famous Greek deities, who were responsible for health. From this varied palette is taken Heracles, who had an important role in creating valuable and safe human surroundings. Romulus and Caesar, two prime figures in the Roman world, are mentioned; they had magic powers over health, although they were mortal persons. The same nature was attributed to the Christian emperors of the Middle Ages, such as Charlemagne, Otto I, Henry II and the first Hungarian king, St. Stephen I. They all wanted to create the Heavenly Jerusalem on earth. One thing in common in these groups of deities, heroes and kings was that, as a thaumaturge and Christus medicus, they could possess healing and purifying abilities to improve their human environment.
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Our study deals with several aspects of Catholic religious life in Transylvania during the first half of the nineteenth century. We have investigated the records of canonical visits performed by Bishop Miklós Kovács in 1829 to the deaconries of Alcsík, Felcsík and Gyergyó. The region represents a compact and closed geographical unit, mainly populated by Roman Catholic Székelys and reflecting an image of a typical pre-modern rural world. The religious life of the region has the same pre-modern characteristics: mass-worship; individual religious life controlled by the rules of a traditional community which exercises strict supervision; and manifestations of a typical Baroque, Tridentine popular religiosity. However, the scope of the present paper has allowed us to touch only on a few topics which form part of wider religious life and worship. We have described the order of Sunday and holiday church services, traced the characteristics and efficiency of preaching, and sketched a picture of moral habits as they were presented in our sources. We have emphasised that modern religious and political ideas, such as those of the Enlightenment and French Revolution, had not yet penetrated this world sunk in a dream of centuries-old feudalism and traditionalism. However, we have also pointed out that the Székely patriarchal world witnessed a level of discontent linked to the order of the time that increased consistently. Growing disappointment, once saturated with ideas of recentlyborn liberalism and the reformist movement, led to the political “explosion” of Székely-land in 1848, which included religious issues too.
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The principal aim of this article is to show the relationship between the Ecumenical Community of Taizé and Poles in the time of political changes in Poland at the end of the 20th century. The Youth Council initiated in the 1970s by the community, which was later transformed into the Young Adults European Meetings, created an opportunity to intensify the ecumenical process, but also to enable meetings of thousands of young Europeans from two antagonistic blocs, eastern and western, separated by the Iron Curtain between 1945 and 1989. Recently published documents of the authorities of the Polish People’s Republic (PRL), used by the author in the article, prove hostility of the communist regime towards the Catholic Church in Poland, but also reveal some methods used in this struggle. They also show that shortly before the Youth Council organized in France by the Taizé Community, the communist authorities appointed necessity to conduct actions aimed at weakening the Church in the area of ecumenism and the movements and organizations of lay people, which were slowly developing themselves that time. The Poles living in the communist state were accompanied by the Taizé brothers. Their dedication have been continued also after the collapse of the regime. The intensity of the events organized by the community has changed, as well as a number of participants of meetings in this French village and the Youth Adults European Meetings organized by Taizé. While during the time of communism there were only several dozen or hundred young participants from Poland, after the end of the regime, Poles in the number of tens of thousands dominated these events. During the political transformation Taizé has become one of the main foreign destinations for young Polish Christians, as well as a place of their natural integration with other young adults from the European Union countries. The person who contributed significantly to the inclusion of Poles in the activities of this community, both during the communist period and during the political transformation, was Pope John Paul II form Poland.
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Among many others contemporary composers, who uses percussion in their music, Marcin Blazewicz (professor of the Fryderyk Chopin Academy of Music in Warsaw) seems to be an extraoridinary. His compositions are inspired by the philosophy of Far East. They might be named as a persucussional works about being... Et tua res agitur is dedicated to the person of the priest Jerzy Popieluszko, who was murdered by communist regime. Is a musical story/tale about responsibility and suff ering. The article shows not only the roots of the composition but also a practical approach od the performance and interpretation of Marcin Blazewicz composition.
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The first Christian pilgrimages are dated to the 3rd century, while the development of the pilgrimage movement falls on the 4th and 5th centuries. From this time, we have numerous testimonies of pilgrimages made to places of saints, in which the most important center was Jerusalem and places associated with the life and activity of Jesus Christ. They also went to local centers of worship, which were no less known than Jerusalem. These include places such as the Sanctuary of St. Menas in Abu Mina or Saint Tekla near Selucja and the monastery in Bobbio. As souvenirs from the visited places, various kinds of devotional items, such as ampoules, were imported. We find them from the Levant area to Britain. In this article, the attention will be given to ampoules from Abu Mina, which was the largest center producing ampoules with the presentation of Saint Menas.
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Some members of the Scipionic circle have a common theological theme: it concerns the features of chance or luck and the correct behaviour towards it. There is a marked difference between how members of the Scipionic circle and Romans before the 2nd century BC conceived of casus/ fortuna/tyche. It is possible that this important Greek theme found its way to Rome through the Scipionic circle. In order to confirm this hypothesis, I first reconstructed all the theologically relevant notions of the two Greek members of the circle, i.e. Panaetius and Polybius. Then I investigated the theological concepts of the Roman members of the circle.
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In this paper, a complete survey is offered of the life work of the greatest orthodox theologian of the 7th century, St Maximus the Confessor. In a first approach, the extant late ancient and early medieval lists of his oeuvre are considered. In a second approach, three modern surveys are named on the basis of which the present overview is established. In the main part, then, Maximus’ works are categorised in five groups: 1. ascetic, 2. dogmatic, 3. exegetic, 4. liturgical, and 5. other works. Each text is dated with reference to the literature and is described in some detail with especial respect to the more important theological themes in the Confessor’s thought. In the last category, even the less-cited Computus ecclesiasticus and Vita Virginis is covered. The paper closes with an enumeration of the dubia and spuria.
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Joseph Ratzinger’s scholarly reflections and ideas convey a philosophical theology of the person that points to relational complementarity. In this article, the author uses the image of a house in order to present Ratzinger’s philosophical theology of the human person. The first part of this article examines the foundations of Ratzinger’s theology and points out how different philosophers have influenced his understanding of biblical anthropology. The second part presents the architectural supports of Ratzinger’s theology, which are the parallels that Ratzinger draws between the body and soul as well as God’s transcendence and man. The third section discusses the ceiling, meaning the beams (principles) of Ratzinger’s theology: the intellect, love, truth, beauty, and hope. Ratzinger’s approach to philosophical theology is both original and creative because he argues that, based on his dialogical understanding of the human person, the individual must transcend himself and because he demonstrates that relationship and dialogue are as primordial a form of being as substance. The essence of Ratzinger’s theology of the person is a biblical understanding of the human person that highlights man’s unique dialogical relationship to God.
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The Catholic church in Kalinówka Kościelna, Poland, belongs to one of the oldest parishes in the Archdiocese of Białystok, which used to be a part of the (Arch)diocese of Vilnius. The parish was established in 1511 when Mikołaj Radziwiłł built a church that stood until the Swedish Deluge. The current sanctuary is made of larch wood and is the third of three churches erected by Fr. A. Świerzbiński. While the precise year and circumstances in which the sanctuary was built are unknown, records show that it was consecrated in 1777 by Fr. A. Świerzbiński’s successor, Fr. W. Klimaszewski, who also oversaw a series of renovations and changes to the rectory and the pastors’ homestead. Fr. Szymon Szyszko founded the new cemetery, which is located outside of Kalinówka, in 1811. This article includes a copy of the document that authorized the establishment of the cemetery as well as many other original sources pertaining to the parish in Kalinówka Kościelna and the priests who have served there.
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The teaching of spiritual love is certainly the most characteristic and recognizable teaching of Rumi and, under Rumi’s influence, of all other members of Mevlevi order. Even though spiritual love has an important place in intellectual and spiritual opuses of all Sufi representatives, this teaching has gained a different and specific dimension and form for Rumiand his followers. Spiritual offspring and followers of Rumi’s teaching were well familiar with their teacher’s teaching; however, few of them succeeded in thoroughly and completely encompassing and reinterpreting in their works the essence of Rumi’s writing about this topic. In this paper we have applied contrastive-comparative method, the historical method and the textual analysis method to establish the extent in which Fevzi Mostarac succeeded in reinterpreting the essence of Rumi’s teaching of love and how original and inventive he was.Given his personal experiences, the social and historical context, the prevailing religious discourse, the cultural framework and the intellectual capacity, Fevzi understood spiritual love to some extent differently from Rumi, whereby he gave it less space than his teacher. For Fevzi, love is unconditional devotion, worship, celebration, glorification and fulfillment of one’s obligations towards God. Also, unlike Rumi, Fevzi does not feel the presence of beloved God in a shape of a person; he does not glorify, praise or elevate anyone but God. Fevzi may be established as a devoted ascetic who sees love in spiritual training, immersion in words of glory and admiration towards the transcending being of God, unlike Rumi who describes Shams as an embodiment of the presence of God and discusses God’s immanence.
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The present study concerns the issue of personal data protection. Following implementation of the EU Regulation of 2016 (GDPR), the Catholic Church in Poland adapted its law to new requirements. The study begins with an overview of the legal solutions applied before 2018 and recalls the problems arising in that period. In the following part, the author outlines the content of the Polish Bishops’ Decree on Personal Data Protection, implemented in May 25, 2018.
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Salesian educational work with street children has its origins in the educational practice of Fr. Bosco. Currently, hundreds of Salesians around the world are involved in education of street children. Salesians’ commitment to working with street children is a clear example of the continuation of Fr. Bosco’s practice of working with the poor and homeless children and with those without prospects for the future. In this article, the author seeks to look at the specificities of Salesian educators’ influence on children and adolescents (methods of action while working with street children, goals). The theoretical part will be enriched with qualitative research conducted in May 2017. The research results are based on an analysis of the content of the available websites in dozens of countries in the world.
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The author of the article has analyzed protocols (files) of the general chapters as well as protocols from visitations to monasteries of the Canons Regular of the Lateran (CRL) in the Kraków Province between 1781 and 1861. The protocols are currently in the archives of the Pauline Fathers in Częstochowa (ms. 253 and ms. 254), where they were placed after the dissolution of monasteries ordered by the Russian authorities following the January Uprising. This article centers on topics related to music which are present in the documents mentioned above. The author identified the following four topics: A) music books serving in the liturgy, B) music instruments, especially organs and bells. Several dozen notes in both manuscripts demonstrate concern of the Canons Regular for the quality of music in their monasteries.
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Report on the 2015 season of the Hungarian Archaeological Mission working in the Theban necropolis, in the upper section of the el-Khokha hillock, Qurna: excavation in the rock cut forecourt of TT 184 (Nefermenu, Dynasty 19); Third Intermediate Period shaft-tomb in the forecourt of TT 412 (Qen-Amun, Dynasty 18); new parts of TT 413 (Unis-ankh, late Old Kingdom); epigraphic documentation in the broad hall of TT 184 (Nefermenu): Opening of the Mouth, Book of the Dead 145 and offering scenes; the autobiographical inscription in TT 185 (Seny-iqer, late Old Kingdom); with the necessary reconstruction and restoring activities of the monuments.
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I.Einleitung: Das Vermittlungsproblem. Dieses Problem entsteht aus den Theologisch Jugendschriften, besonders mit dem Göttlichen Dreieck (vgl. Trede). Dies zeigt die komplizierte Beziehung zwischen Gott und Menschen, wo die Vermittlung als Antwort dieses Problem galt. In die Phänomenologie des Geistes aber ist das Problem ganz anders. Es geht um die gedoppelte Operationen: Bestimmung und Bestimmtheit, jetzt aus der Vorrede der Phänomenologie. Beide Operationen gelten als Elemente des vermittelten Seins. Jede Operation macht eine bestimmte Beziehung mit dem Sein aus und könnten sie in fünf Stuffe finden: Das Sein sucht auf sein Andersein aus der inneren Ausserung; Der vermittelte Übergang, mit dem Sein sich bewegt; Die Entfaltung des substantiälen Inhalts (Übergang Substanz-Subjekt); Die einfache Vermittlung als Übergang der Zufälligkeit zur Faktizität; Die Tätigkeit als Werkzeugt, das das Sein durchdringt; II. Entwicklung. Das konstitutive Prozess: die Beziehungen zwischen Kap. IV Selbstbewusstsein und Kap. VI Geist auf das Thema Vermittlung. Diese Beziehung macht einen inhaltlichen Sprung nach Unendlichkeit aus. Der Geist ist eine Gestalt, die sich der Vermittlungsbegriff baut. Diese Gebäude (die Wirklichkeit selbst) ist dreigeteilt (vgl. Coreth): als Unmittelbarkeit, woauf jede Vermittlung wirklich ist; als Denk-Bewegung, wodurch die Gedanke eine mögliche Setzung findet (Selbsterkennung); Die vermittelte Unmittelbarkeit, woauf die Wirklichkeit sich vollzieht. III.Schluss: Den ganzen Prozess enthaltet zwei wichtige Werkzeuge mehr: (Beilage) Entäusserung und Entfremdung.
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