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Review of: Güney, Zehra Betül. Hasan el-Benna’yı Yeniden Okumak: Müslüman Kardeşler’de Söylem Eylem İlişkisi. İstanbul: Açılım Kitap, 2017
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The aim of this study is to notice the characteristics of spirituality and religiousness of theyoung generation of Catholics who participate in the diocesan meetings of the youth in Skrzatusz.This sociological research is an attempt to meet the broader analysis that aim at achievingthe answer to the question posed by Janusz Mariański whether the growing secularizing forcesand deepening scepticism in the Polish society are neutralized by opposing trends as the forcesof new evangelization of the Catholic Church. There were own research methods such as interviewsquestionnaire, in-depth individual interviews and participant observation.
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The purpose of this article is to show the evolution of matrimony and family implied by the Christian and traditional ideal toward modern concepts of family. The fundamental element of functioning of a human being in the society is a family, which is the first environment for human development. Therefore, a universal view of a family enables to show the role of an individual striving to fulfil the mission of one’s life that is implemented by starting a family in the context of ideas of God and man. In this context, the author concludes that the traditional family model characterised by indissolubility and faithfulness, wherein the traditional model of education and the value of religiosity are appreciated, has been replaced by a modern family model. The God’s plan of family headed by the sense of faith is increasingly being replaced by human ideas that strip off its beauty and harmony given by the Creator.
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The study of 17th century Polish–Hungarian connections began in the 19th century, but an objective, nuanced approach had always been hindered. There is an almost complete lack of 16th century archive data, so the 17th century material, although richer than the previous century’s, has led to misinterpretation. Additionally, nationalistic prejudices and hagiographic perspectives of 19th century scholars are clearly evident in their writings.This article contributes to the elimination of these anomalies by focusing on several important events. The appendix reviews some sources discovered by Polish researchers that refer to the Polish Antitrinitarians arriving in Transylvania by the winter of 1660–61. These documents show the mistrust of the newcomers, and their segregation from their host community. The article also identifies the mingling of the additional religious trends from England and the Netherlands contributing to a multifaceted Transylvanian Unitarianism.
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The representations of Sebastocrator Kaloyan and especially, of his wife Desislava, as well as of Bulgarian sovereign, King Constantine Tikh of Bulgaria and Queen Eirene Laskarina are the most popular portraits from Boyana Church. The east wall of the narthex features the images of the patron saint, St Nicholas and of Christ Chalkites, which, together with the two couples, form a composition conveying an important political message. The latest restoration works have proved that the earliest paint layer on the east wall of the narthex dates from the midthirteen century rather than from the twentieth century, as literature would give it. This is a rare example of a change in the images in the course of the church painting: the portraits of St Nicholas and Christ Chalkites switched places. This unusual solution might result from Kaloyan’s elevation to the post of Sebastocrator and the King’s will to be painted at the church. Thus the King and Christ Chalkites, whose cult was closely related to the court of Nicaea, were represented side by side. King Constantine Tikh Asen demonstrated in such a manner his relation with the royal dynasties of Bulgaria and Nicaea. An analysis of the elements of Desislava’s costume suggests a broad cultural context, encompassing both the Latin West and the Byzantine East. The small pearly crown and the red shoes attest to the assumption that she has royal blood and Kaloyan is a ‘grandson of St Stefan, King of Serbia’ by marriage.
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This article examines Gobeklitepe, the first temple built in Minor Asia, dating back to Neolithic Period. This temple is one of the oldest temples of mankind, according to the archaeologists. Gobeklitepe provides us with crucial information about the religious beliefs of hunter-gatherers - lacking urban life and agricultural production. This temple shows us that archaic people did not lead a life away from religion and beliefs, instead it proved that they had beliefs and constructed temples to observe their beliefs and employed rich religious symbols. Gobeklitepe is a sign that people started to build a temple first to meet their religious needs, even before adapting a settled life, constructing houses, domesticating animals, and starting agricultural production. This article deals with Gobeklitepe, the first temple built in Minor Asia, dating back to Neolithic Period. The archaeological excavations, commenced in 1995 near Sanliurfa, have changed the way we view history, offering us to validate the information we have about history. Gobeklitepe showed that the information we have about the beliefs and views of archaic people does not reflect the realities. People, thought to have led their lives as hunter-gatherers, lacking religious and abstract thinking, even not knowing how to make pottery, not having discovered agriculture and settled life, have profoundly affected scientists with their ability to build sophisticated and symbolically rich temples. Summary: The most interesting components of Gobeklitepe temples, which are the twenty circular structures in total with the span of 10 to 30 meters, are the T-shaped stone pillars with embossed abstract symbols and animals’ pictures. In the centre of the circular structure are two pillars encircled by ten to twelve T-shaped pillars, making up to about two hundred in total. When these T-shaped pillars are analysed in detail, and when the religious beliefs and temple cults of the ancient Minor Asian and Mesopotamian civilizations are studied, we can see that these pillars symbolize gods. Gobeklitepe, encircled by the children and smaller gods, centred by a couple gods – god and goddess – is the sacred place for gods’ pantheon. Gobeklitepe, as well as being a temple, stands as the most important representative of a belief system waiting in the darkness. Gobeklitepe, dating back to the early days of Neolithic Period, when no written resources existed and limited archaeological data survived, shows us the world of belief and thoughts of archaic people from that period. The structural features and forms of this megalithic construction prove that archaic people were not that primitive, as commonly supposed.Gobeklitepe presents us very important information about the birth and progress of religion. It shows that the theories - based upon evolutionist and positivist views claiming that religions originated from simple and groundless ideas like wizardry, soul, fear and ancestor worshipping, and then were transformed into complicated and organised belief systems – do not reflect the truth. Researchers thought that religions were born as a result of the quest for the solution to the problems in the new societies - raised by the transition from hunter-gatherer societies to the settled life and agricultural production. In other words, organised religions were viewed as the product of and consequence of complex social life. However, Gobeklitepe showed that religious beliefs could be traced back to former periods, and they could be more advanced and organised as well despite the common belief.Gobeklitepe is claimed to be the oldest and first temple yet known. This megalithic structure, at least 5000 years older than known ancient temples, clearly indicates how significant and influential religious beliefs could be in the development of civilizations. Klaus Schmidt, leading the excavation for many tears, stated that human’s need to believe is highly important and also prioritized in their genes, by uttering these words, “… first temple was built, and then the city.” Gobeklitepe also indicated that human constructed impressive and complex buildings before their basic needs such as housing, agriculture and pottery, showing that these were induced by the strong sense of belief amidst archaic human communities. The need to worship engraved in human genes inspired man to build temples in the first place.We can see how rich and effective religious systems and realm of ideas represented in Gobeklitepe were, and thus influenced the Minor Asian and Mesopotamian civilizations which emerged in the same region at least 5000 years later. The structures of temples and religious ideas of latter peoples coincide with this megalithic structure. When shedding light to the less known parts of these civilisations, Gobeklitepe offers an unrivalled opportunity to the researchers.When this megalithic structure was unearthed, it resounded well and drew the scholars’ attention. This temple complex, about which much is said in visual and printed media, has been claimed to be the Gardens of Eden, the Hanging Gardens of Babylon, a Shaman temple, or even the centre of aliens. As more information about Gobeklitepe was revealed in parallel to the archaeological excavations, it was shown that this place is a temple for rituals. The structural formation of Gobeklitepe showed in the first place that this place is definitely a temple. Not only its pillars in circular form but also its strategic location on a top hill away from the residential areas strengthened this idea. It will be more likely approach to state that Gobeklitepe is to be regarded as a sacred place where the hunter-gatherer communities worshipped, sacrificed animals for their gods, observed religious festivals and feasts at certain times of a year, and where these people experienced sacredness in a place in which gods resided. It is a great cultural and economic opportunity for our country that Gobeklitepe has always served a centre for beliefs throughout history and emerged in Urfa, formerly Edassa, known as the city of prophets. This megalithic construction, proving the cultural wealth and ancient mosaic of Anatolia, has been visited by many local and international researchers and scholars since it was unearthed. The first and the oldest temple in the scientific literature, Gobeklitepe is a temple complex inherited by the archaic communities to the contemporaries with mysteries going back to the dawn of man.
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Iako je istraživački cilj u ovom radu osmišljen narativom hagiografa prve polovine XIV veka, arhiepiskopa Danila i njegovog učenika, uspostavili smo kontinuitet sa Svetim pismom i autorima XII i XIII veka. Uočivši shemu utrojavanja - termin iz bogoslovske terminologije koji smo inkorporirali u književnoteorijsko istraživanje - istakli smo tri bazične funkcije projavljivanja anđela; trostepenost monaško-anđeoskog života; tri oblika posredništva između Boga i čoveka od kojih je svaki na tragu anđeoske ontologije izvršioca volje Božije. Narativna strategija arhiepiskopa Danila i njegovog učenika predominantno je fokusirana na podrazumevajuću ulogu anđela u tipskim situacijama u kojima se u prethodnom periodu o projavljivanju anđela detaljno govorilo i slika je trećeg stepena (trećeg načina) isticanja funkcije bestelesnih nebeskih bića u žitijnoj literaturi stare srpske književnosti. Ovakav stav Danila II i njegovog učenika proizlazi iz isticanja čovekove nedostojnosti komunikacije sa metafizičkim prostorima Istine Božije, koja istovremeno jeste izvor straha Božijeg, ali i težnje za sjedinjenjem s njim.
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The peculiarities of Ukrainian baroque literature of XVII – XVIII centuries are studied; the role of the Cossacks in the cultural processes that occurred in Ukraine under the influence of common European Baroque trends and phenomenon of Ukrainian Cossack sis analyzed; the influence of aesthetic ideas on the formation of Cossack literature is researched; Cossack Baroque monuments of literature are under stylish analysis due to them it`s possible to confirm its authenticity and originality. The author states that in the Ukrainian literature in the second half of XVII – XVIII centuries the individual traits of Ukrainian baroque, such as mobility and dynamism distinctly exude and become generalized characteristics of aesthetics Ukrainian Baroque art. Theological and religious orientation of old Ukrainian literature gradually loses its priority and slowly gets rid of absolute influence of religious and theological orientation, conceding to active displays of forming of new expressions of religious and aesthetic characteristics and eventually picking up noticeably secular content, synthesizing in itself religion and aesthetics in deep ethno-cultural basis.The author acknowledges that the uniqueness of Ukrainian Cossacks literature consists in the simultaneous superposition of cultural, historical, stylistic and ethnic traditions on the artistic and aesthetic tendencies of the Baroque style, which stipulated for religious and aesthetic syncretism in literary imagery of Cossack time in Ukraine. According to the author, Cossack`s times chronicles appears as a system of shaping of Ukrainian spiritual culture of XVII – XVIII centuries, and chronicles written by Cossacks or about them in terms of cultural studies represent a way of Cossack spirit in Ukraine of baroque era, which emerges as a cultural and historical integrity. It includes world-view structures, legal state foundation principles, religious beliefs, ethical principles, Baroque style of thinking, syncretism of spiritual creativity, aesthetic preferences and also the distinctive old Ukrainian language. The author believes that in the Cossack chronicles we dealing with discourse, which form as a way of literary expression of chronological narrative history of Ukrainian Cossacks is a kind of original baroque poetics. The author supposes that the system of artistic means of combination of poetics with rhetoric and homiletics aims is not just information transfer but influence over the emotions and feelings of the reader, over his religious and aesthetic consciousness. "Barokovist`" of Cossack chronicles the author defines not only in their syncretistic form and literary style, but above all, in the author's philosophical attitude to the events of contemporary life and the realities of cultural and historical era, with some elements of aesthetic, rhetorical and preaching fervor. While analyzing oratorical-preaching prose, which received significant rise since the second half of XVII – XVIII centuries, the author states that sermon permeated by baroque poetics was being written and proclaimed by following strict rhetorical and homiletycal rules using expressive language and emotionally intense dynamic development of the plot. Author, relying on the opinion of the researchers, confirms the important place of baroque sermon in the history of Ukrainian literature, but states the fact of insufficient study in the scientific literature aesthetic and educational ideas of prominent Ukrainian religious and literary figures of XVII – XVIII centuries, that went down in history of church culture and mainly remaining until now out of scientists` sight. Concerning to the poetic art, which was the high development in Cossack`s period, the author believes that a significant religious and aesthetic diffusivity, which occurs due to interpenetration of secular elements in spiritual poetry, and mainly, through extensive borrowing by the authors of poetic works both secular and spiritual content and imagery and forms of folk poetry, contributed to the rise of baroque poetry, that is diverse in stylistic, genres and themes. The author acknowledges that Ukrainian Baroque distinguishes by comprehensive aspiration for reflecting in the art of multifaceted Ukrainian cultural soul and by attempts to reveal religious spirituality by aesthetic means. The author concludes that from the middle of XVII century we have the opportunity to talk about the authentic, unique and original art of Ukrainian Baroque, including literary, where spiritual syncretism by its foundation was state-consciousness based on cultural and historical memory and national and religious interests, and whence the unity of religious and aesthetic principles in spiritual culture of Ukrainian Cossacks appeared. Thus in the literary art of Ukrainian Cossacks typologically baroque primarily is syncretism of aesthetics and religion, based on the genre and thematic and imaginative ground of Ukrainian ethnic culture.
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Chinese immigration to the United States of America in the 19th century was often driven by financial reasons, and it has been approached in the subject literature from this very perspective. Focusing on this aspect, however, may lead to overlooking Chinese intellectuals who studied and published in America during that period. Examples include the essay „Why Am I Heathen”, published by Wong Chin Foo in 1887, wherein holding on to ‘the old religion’ was advocated, and the response to it, promoting Christianity, and published by Yan Phou Lee under the polemic title „Why I Am Not a Heathen: A Rejoinder to Wong Chin Foo.” The comparison of opinions expressed by these two authors allows for the reconstruction of the intellectual horizons of the American social milieu of the day, revealing what stereotypes were in circulation, especially with regard to the Subaltern (‘the marginalized, oppressed and subjugated others’). These analyses not only demonstrate how strongly religious beliefs (and values thus implied) were linked to the social life of the day but also how both the national economy and home affairs were permeated by motifs stemming from this linkage.
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The fourth century saw the beginning of spreading Christianity among Germanic people. The mission of bishop Ulfi las, however, ended in 348 and persecuted Christian Goths fled to the territory of the Roman Empire. After the destruction of Gothic kingdoms, the fleeing Goths were allowed by the Roman emperor Valens to cross the Danube, probably only on condition that they would adopt new faith. Since the emperor himself was an Arian and Arianism preferred theological teaching in the Roman Empire, the Goths, and later other East Germanic tribes, adopted this doctrine instead of Nicene Creed. Germanic people learned only the basic principles of faith and then just continued with their beliefs. Moreover, Jesus was deemed not the only God, but one of many gods. The second part of the study offers a survey of written sources on the Christianity among Germanic tribes in the Carpathian Basin in the sixth century – Rugians, Heruls, Gepids and Lombards. The Rugians led by the king Feletheus (Feva) and his Arian wife Giso dwelt on the left bank of the Danube, opposite the Roman province of Noricum, where at that time St. Severinus preached Christianity, established monasteries, organised defence or evacuation, redeemed captives, procured corn for the starving and healed the sick. Humble and pious Severinus won himself such a reputation that even barbarian kings respected him and listened to his advice and prophecies. The neighbouring Heruls, however, were pagans and sometimes invaded barely defended provinces of Noricum and Pannonia. Though their king received baptism in 528, many of them remained pagans and, according to Procopius, they were the wickedest people in the whole world. The Gepids, like Goths, converted to Arianism. The most significant traces of Gepid Christianity are found in the territory of Pannonia II, especially near the Roman town of Sirmium. Sirmium was one of the most important centres of early Christianity and in the late sixth century, the town having become a seat of Gepid Arian bishop. On the other hand, Lombard Arianism is very problematical. The first mention of their orthodox faith comes from Procopius. Paganism, however, was retained not only by the majority of the tribe, but also by the king and his retinue, even at the time 568 invasion in Italy. Arianism among Lombards probably gained strength only in Italy, where a number of subjugated Gepids accompanied them and where remnants of Arian Goths continued to live. From Alboin to Aripert (altogether 9 rulers) only two kings are mentioned as Arians and only two as Catholics. Though these Germanic tribes adopted Christianity in the Carpathian Basin, they did not stay there long enough to become true Christians. With Slavs and Avars replacing them, the Christianisation of Central Europe had to start from scratch.
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Artykuł rozwija temat samopojednania w ujęciu Ojców Kościoła Wschodniego
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„Vi ste sol zemlje“ izjavio je Isus svojim učenicima u 1. stoljeću. Ta je izjava vrlo značajna i njegovim učenicima u 21. stoljeću. Također, jednako je važno i snažno njegovo upozorenje izrečeno uz tu izjavu: „Ali ako sol obljutavi, čime će se ona osoliti? Nije više ni za što, nego da se baci van i da ljudi po njoj gaze“ (Mt 5,13). Isusova izjava i prateće upozorenje vrlo je važna i za evanđeosko kršćanstvo današnjice. Izjavu „Vi ste sol zemlje“ prati, snaži i „osoljuje“ Duh Sveti, Duh Istine koji je dan kršćanima da ih upućuje u svu istinu (Iv 16,13).
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The article analyzes the Ukrainian Orthodox sacred music traditions, most mass religious movement state. The study is an attempt to observe and identify the main trends in the spiritual culture of the Ukrainian people at the turn of XX-XXI century.
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Digitalization and robotization are not only part of the further development of technology or the progress of new technologies but are also part of a crucial moment with far-reaching and long term effects, of which are not yet foreseeable but can at least be sensed. As opposed to former revolutions and directions of development in industry, in the world of work and in technology, “Work 4.0” or “Industry 4.0” is characterised by a lack of space borders, temporal acceleration and qualitative density (cif. big data). Digitalization and robotization omnipresent in the meantime means a fundamental transformation of society, the economy, the financing of social issues, the understanding of work and even the image of man. This present article is based on principles of Catholic social teaching and shows some of the possible effects of “Work 4.0” towards both the understanding of work and the workers which are affected by the risks of precariat, for example the loss of a place of work, protection of the private sphere of life, the problem of just participation in the resources of earth or division of well-being, anonymity. While from the one side digitalization and robotization in itself cannot be marked as purely negative, from the other side it should however show the ambivalent character of this revolution and take critical reflection of the impact on the forms and conditions of work. The possible wide social-political discourse is crucial over the question as to how the process of digitalization and robotization should be formed and which (foreseeable) consequences and how it is to react so that this process can ultimately serve people and the common good. In this sense there are formulated at the end of this article, a series of questions for discussion and not just proposals.
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Sharing knowledge is provided by the translations activities which are the results of interactions of nations from past to present, this shared knowledge has created a large accumulation of culture by transferring from one generation to another. Works of philosophy logic, medicine, and astrology, which have been introduced to Islamic world by translation activities has enriched Arabic culture and revealed a great cultural heritage. Translation activities has emerged because of needs in the beginning of the Islamic era. Then, in the Umayyad period seeds of translation movement has planted thanks to interest of Umayad Caliphs in science. These movements started as personal efforts but then sparked in to summit in Abbasid period creating the civilization which influenced the world.
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The paper presents new insights into some ethnic and artistic circumstances in the life and work of painter Jovan Četirević Grabovan in Slavonia and northern Croatia during the last quarter of the 18th century. His probable origin as an Aromanian from what is now eastern Albania can be seen as crucial for the development of his business connections, due to extensive, mainly trade-related, migrations of his fellow countrymen to the southern provinces of the Habsburg Monarchy. Their significant financial and consequently cultural influence in the Orthodox communities of the region greatly contributed to Četirević’s success and, to some extent, determined the iconographic and stylistic traits of his painting.
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Začnime parabolou. Je to parabola odvodená od príbehu, ktorý rozpráva John Wisdom vo svojom vyhľadávanom a priekopníckom článku s názvom Bohovia. Stretnú sa dvaja cestovatelia na rúbanisku v džungli.
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In the Polish legal system the term “clergyman” is determined on the basis of the internal regulations of churches and other religious organizations. Clergymen, as Polish citizens, have the same rights as all other citizens. Limitation of the rights of the clergy as regards their public activity would be a violation of constitutional provisions, regulations of ratified international agreements and statutory provisions. In accordance with the Code of Canon Law (CIC), the clergy are strictly prohibited from holding public offices connected with exercising secular power (CIC, c. 285 § 3), from such participation in associations which collides with the duties of the clergy (CIC, c. 278 § 3). In addition, there is a relative prohibition to actively participate in political parties or in the management of trade unions (CIC, c. 287 § 2 CIC). Any restrictions on the public activity of the clergy can be considered only under canon law. This is due to the existing legal order, including the constitutional principle of the autonomy of Church and State.
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The paper Jesus as the Model of an Educator aims to present Jesus Christ as model of all educators. In the process of spiritual accompaniment, we begin with the model of Jesus. It is Jesus as teacher who has first educated us to have faith and has taught us how to be in a relationship with the Father. How does Jesus educate? What specific things does he teach us? These two questions will help us to develop our argument. To the first question we will respond by beginning with the person of Jesus. We will highlight that he is a teacher because he has learned. The educational method used by Christ is related to his person, to the way in which he grew and his capacity to learn. The relationship between Jesus and the disciples represents another way to respond to the question at hand. Jesus chose twelve disciples and during a long period of formation he taught them patiently to be humanly mature. However, Jesus does not limit himself to the education of the disciples but offers this same education to all men. What does Jesus teach us? This is the second question to which we shall offer a response. Above all, we will highlight that Jesus, the Good Shepherd, teaches us to serve. Jesus inspires us to live well and to love, evermore disposed to serve in the concrete situations in which we find ourselves.
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