![XXXV Tydzień Kultury Chrześcijańskiej w Trzciance](/api/image/getissuecoverimage?id=picture_2018_42423.jpg)
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This article studies the issue of the image of God in man. It strives to find this image on the social level, meaning a person’s relationship with others. As a starting point, the author chose the Biblical Account of the Creation of Man. People are created as a man and a woman, in the image of God, who is the First in the relationship of the Persons of the Holy Trinity. Just after people sinned, they broke their relationship with the Lord God. However, the Lord God does not abandon his creatures. He sends his Son to seek people out and build a new relationship between God and man. In his wisdom and in his way, he teaches men about God. He communicates with people in the language of the Word, through signs and pictures. The Holy Family of Nazareth where our Lord Jesus Christ was born and raised and was started thanks to God’s grace in cooperation with people can also be a way for God to communicate with people according to the author. God who lives in a perfect relationship as the Trinity can also be seen in the Holy Family, which is the model of interpersonal relationships based on communio caritatis. People can imitate them in their own family lives and homes, and in this way, they come closer to getting to know God not only on the intellectual level, but experience God in their personal lives thanks to their relationships with others. The Holy Family of Nazareth can be described as the Earthly Holy Trinity, meaning that it can be understood as a living icon of the Holy Trinity. As such, it helps us to get to know God in the One Holy Trinity. Not being God itself, the Holy Family represents God thanks to its virtues.
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The article presents the issues related to the possession of material goods and how a man should manage them in accordance with the Creator's plan. It discusses the problem of theft in case of necessity taking into consideration the problem of hunger. Moreover, it analyses the issues concerning the unjust appropriation of someone’s property and points out that the commandment “do not steal” defends human freedom and their right to own property. Social justice which is to contribute to the creation of the social common good is also presented. Consequently, all groups and social classes can participate in a proportionally equal way. The article shows the way how man and material goods are treated in a totalitarian system. Finally, it is shown that the seventh commandment is obligatory to all people.
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Commonsense views on difference between men and women tend to assume that there are distinct consistent and highly significant biological differences between sexes. Gender can majorly be classified as male or female according to their physical characteristics: external genitalia, internal genitalia, gonads (the organs which produce sex cells), hormonal States and secondary sex characteristics. Because of these differences, women are capable of bearing suckling children, whereas men are not. These differences in physique between men and women usually depict men to be stronger and more muscular. Biological differences are widely believed to be responsible for the difference, in both the behavior of men and women and the roles that they play in society. Sexually transmitted diseases in Nigerian educational institutions are very alarming. This paper will address issues in equality of gender and age and how gender affects sexuality in Nigerian society. It will also look into the Bible and Christianity with particular reference to gender discrimination. To cap it up, the Christian response to sexually transmitted diseases with particular focus on (HIV/AIDS) in Nigerian educational system. Also, the psychological and spiritual assistance to the victims will be x-rayed with a logical conclusion.
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The report presents results from field research that took place in the Catholic Church “St. Marry of Lourdes” (2016) in the city of Plovdiv. This article is focused mainly on the social and charity activities, per¬formed by the catholic organization, and more importantly by the five sisters from the order “Mother Teresa’s mercy”. Examined are two types of social activities- the first, related to the charity works for the poor, and the second-organized social work among gypsy children from Stolipi¬novo district. In the charity works that I joined, I had the opportunity to observe one specific case of religious conversion. Gypsies, which feel themselves as Turks and Muslims, who wear pendants with St. Marry of Lourdes, St. Teresa of Calcutta and crosses. Even though they barely understand the Bulgarian language, namely spoken, they pray to God un¬der the name of Allah, in Catholic Church in the presence of religious people- sisters, nuns and priest. That made me interested in researching the unusual situation as example of religious transformation, taking place in an urban environment. The present summary places the problem of the religious transformations in the urban habit, put in the context of the so¬cial factors that cause them. Presented is one possible approach towards the explanation and analysis of some problems that concern the socio-religious sphere. The main line of the analysis that concerns the factors, related with the cultural diversity, offered by the urban area, forming on specific, in confessional sense, identity. Presented are a few specific strategies of the city person that serve as transition beyond the confessional boundaries and connect with the social interactions and the survival in the urban environment. The social benefit (divident) puts the question for the religious transformations in urban environment, where the individual maneuvers between two religions and two realities, that is to say he is between the need and the social advantage, (that is to say between the penury and “to have in order to exist”), between your own and that of the other, between Allah and Christ.
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Teza. Kościół katolicki, jako instytucja żywo zaangażowana w dyskusje na tematy bioetyczne, włącza się w publiczny dyskurs dotyczący niepłodności i metod jej leczenia. Stanowisko Kościoła w tych kwestiach jest znacznie bliższe etyce chrześcijańskiej niż etyce naturalnej (tj. wiążącej się z biomedycyną).Omówione koncepcje. Kościół prezentuje swoje stanowisko wobec omawianej problematyki w oficjalnych dokumentach instytucji, np. w encyklikach, listach apostolskich, dokumentach Kongregacji Nauki Wiary czy Konferencji Episkopatu Polski. Odnaleźć je można również w dokumentach nieoficjalnych, jak chociażby kazaniach. Autorka przyjęła metodę omawiania nie tyle poszczególnych koncepcji, co ujęła temat problemowo, dzieląc strukturę wywodu na stanowisko Kościoła wobec metody zapłodnienia pozaustrojowego i wobec badań prenatalnych.
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Teza. Współcześnie dostęp do edukacji muzułmańskich kobiet jest utrudniony, na co wpływ mają różnorodne czynniki, w tym m.in. religia, bieda, system patriarchalny oraz system polityczno-społeczny danego państwa.Omówione koncepcje. Artykuł jest próbą przedstawienia aktualnych danych dotyczących dostępu do edukacji muzułmańskich kobiet oraz zwrócenia uwagi na czynniki, które mogą go ograniczać. Dla uprawdopodobnienia wniosków autorka przytacza liczne przykłady ze świata muzułmańskiego. Zastosowane w artykule metody badawcze to metoda historyczna oraz formalno-dogmatyczna obejmująca analizę tekstów prawnych oraz raportów organizacji międzynarodowych.Wyniki i wnioski. Autorka dokonała przeglądu oraz analizy raportów organizacji międzynarodowych dotyczących problematyki dostępu do edukacji kobiet, w celu uzasadnienia konieczności badań nad tym zagadnieniem. Autorka doszła przy tym do wniosku, że głównymi problemami warunkującymi gorszy dostęp muzułmanek do edukacji wcale nie muszą być bieda i związany z tym analfabetyzm, a system patriarchalny świata muzułmańskiego i sama religia. Artykuł nie ma jednak na celu krytyki islamu ani systemu patriarchalnego świata muzułmańskiego, gdyż nie da się tych dwóch aspektów od siebie oddzielić. Autorka zwróciła też uwagę, na zbyt małe przykładanie uwagi do roli edukacji ponadgimnazjalnej oraz programów nauczania w świecie muzułmańskim.
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The old dilemma continues to incite the academic world and not only. Once with the Islamic movements’ revival, more than ever, it is speaking, with fear, about the avalanche of the Islamic civilization with all its aspects over the Western-European civilizations. Is this the true or it is, again, about a new witch hunting?
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With the entrance of the Romanian Kingdom in the First World War as Entente’s ally and with the fail of the campaign of Romanian Army in Transylvania, the Austro-Hungarian authorities have implemented some repressive rules that were focused on the supervising, imprisonment and deportation of the Romanian national and political leaders, but also the establishment of a ,,cultural border” across the Carpatian arch, by putting the Romanian schools under the authority of Austro-Hungarian state. Arested at 15th of August 1916, together with other Romanian intelectuals from Sebeş, Sebastian Stanca was deported in Western Hungary, in Rust village and later in Şopron, where he stood until the spring of 1917. The notes of Sebastian Stanca are presenting us, in a detailed manner, starting from the imprisonment moment and continuing with the separation from the family, his road to the Western Hungary, his first meetings there and his exile life. From the information provided by Sebastian Stanca, there can be easily observed the way how the experience of ,,the cultural border” have deeply influenced him, together with the fact of being far away from the house, the missing of family and the separation of the social, cultural and political enviroment frequented, that have generated in his life a real drama. Reading the notes of the priest Sebastian Stanca, we can observe an ingenious way of mashing his own experience with the description of the events that have led to it or with the description of the internal situation from the Austro-Hungarian monarchy. All of them are presented in a pleasent and accessible way that is extremly emotional for the reader and highlight the exceptional personality of the author.
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The anniversary of centenary of Great Union of Romania makes many people to think to the ones who, during the time have sacrificed their selves and made important efforts to keep our unity of nation and faith. Together with the great personalities who had decisive contributions at the accomplishment of this ancient ideal, they have also existed many unknown people who also were important. Unfortunately, for most of them, their memory ends in time. In this research, we have considered important to analyse the existent documents from the Parish archive of a village from Cluj County and to emphasize the important efforts of some people to build to the Lord a Church for his praise. Because of this reason, we will present there the history of the liturgical buildings from Soporu de Câmpie, using as sources a monograph and many documents from Parish's archive. Through this scientific enterprise, I want also to bring a sign of gratitude to the ones who have kept the faith of their ancestors and tried to offer me and to many other generations of young people the possibility to be offered to the Lord in a liturgical space that, although it was, in many aspects, a modest one, it has hosted God himself.
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The cult of the two main Bohemian patron saints, Wenceslas († 935) and Adalbert († 997), played an important role in the Middle Ages not only in the Czech state but also in Poland and Hungary. Apart from this, it also penetrated different parts of the medieval Roman Empire. Wenceslas was proclaimed saint only after the foundation of Prague Bishopric (973), and Adalbert was canonized directly after his martyrdom at Bolesław the Brave’s order. Unlike the cult of Wenceslas, Adalbert’s cult developed dynamically from the very beginning and with extraordinary aspirations, since emperor Otto III intended Adalbert to become one of the imperial saints. Unfortunately, this plan failed due to the early death of Otto III. Nevertheless, Adalbert’s cult was adopted in Poland and Hungary, where the local church structures were consequently built on its basis in the year 1000, while St. Wenceslas became the main patron saint of Bohemia.
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Within the last couple of decades the religious world of Latin America has included a significant variety of non-institutional religiosities that have gained more and more power. Some of the examples are the cult of Santa Muerte that has spread to various parts of the planet, the cult of Jesús Malverde, the patron saint of the Sinaloa cartel who is also venerated in various regions of the U.S.A. and Central America, as well as the case of San Simón, interpreted by various social sectors that adjusted the cult to their own spiritual needs, at the peak of its expansion also resulting from social mobility and the institutional crisis of Christian religions. These religious movements implied a redesign in social studies that led us through reflections on theoretical, conceptual, and methodological dimensions. This study takes a social anthropology and situated ethnography perspective, it focuses on description of the worship of San Simón, a saint of Guatemalan origin who does not belong to the Catholic pantheon, and who is venerated by a group of Guatemalan prostitutes in a Chiapas municipality Macondo (a fictitious name), on the border with Guatemala. The research was conducted in a bar named El Kumbala, a place where a series of religious practices dedicated to San Simón occur, in a context permeated by violence, where this religious figure gains a symbolic charge related principally with protection. For the prostitutes from this region San Simón is a great ally who provides them with clients and protection. However, in addition, he lives the same rejection as his devotees, which means, that his relationship with them is of a horizontal nature, which permits a series of punishments if he does not fulfill his basic functions: to protect and to provide.
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The wall paintings of the seventeenth century church of Panagia Peribleptos at Politika on Euboea were possibly produced by a local workshop. Rigorously executed, and with complex conceptual and spiritual content, the paintings permit an examination of the monument in the context of contemporary monumental painting, both on the island and in the wider region. Moreover, we may also explore the largely unknown Post-Byzantine artistic production of Euboea, which maintained the tradition of the great Theban painters of the preceding century.
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The article focuses on the change in dedicatory formulas of foundation inscriptions, which were commissioned by noblemen, members of the clergy, and monks during the second half of the 14th and the 15th century, in which the names of Byzantine, Serbian, or Bulgarian emperors were substituted with the names of local, non-Byzantine rulers. It considers cases from the territories of Macedonia, Epirus, and Thessaly, and tries to discover the reasons behind this shift in dedicatory formulas.
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The study focuses on a rare iconographic type of Pilate’s Escort from the scene of the Road to Calvary in the nave of St George’s Church in Veliko Tarnovo. It highlights some peculiarities of the image by comparing it to a number of examples from the central region of the Balkans dating to the 15th–17th centuries. The study also includes several iconographic types of the scene that were used by icon painters at the end of the 16th and in the beginning of the 17th centuries.
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The article examines four monuments of painting dated in the last years of the 16th century from the district of Sofia. They have been mentioned in the literature but have not been specially examined in relation to the work of one icon-painting team. In 1990s the murals of the second layer in the naos of the Dragalevtsi monastery were removed from the walls and carried onto a new base. On the basis of the preserved fragments and the documentation of the restorers one can reconstruct their initial location and their iconographic program. Some images of prophets are preserved into medallions on the vault and underneath them there are full-length bishops, followed by scenes from the Christological cycle follow. A frieze of medallions with the images of martyrs used to run underneath, and some full-length saints were depicted in the lowermost register. The partial restoration of the murals in the naos and the altar of the church of the Kurilo monastery from 1596 over the past couple of years has enabled one to compare them to the fragments from the Dragalevtsi church and to demonstrate that the two monuments belong to the same icon-painting team. They follow the same system of allocation of the murals on the walls, the same iconographic schemes and stylistic peculiarities. The Kurilo murals are characterized by a greater diversity in the scenes and the use of exquisite ornamental motives. They are the work of two icon-painters who worked together but one can easily discern their hands: the one who worked in the arch is more negligent and expressive while the other one is more precise. He has a rather icon-painting manner and maybe he was the leading one. The murals in the Kurilo monastery deserve a separate study which will not become possible until they are fully revealed and restored. In 1595, before he painted the Kurilo church the lead icon-painter painted the hagiographic icon of Saint John the Baptist which is today in the collection of the State Historical Museum in Moscow, and the triptych beadroll for the Kremikovtsi monastery. Both monuments are published but have not been studied in relation to the murals from the Dragalevtsi and Kurilo monasteries. The analysis shows a number of stylistic and iconographic similarities and demonstrates that they are the work of the same team. So far one cannot tell where that team was formed but one can certainly trace out the development of at least the lead artist in later monuments such as the churches in Zervat, Dobarsko, the Slivnitsa Monastery and the Seslavtsi Monastery.
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The article aims to present some observations on the language features of a group of monuments that most probably belong to the same art circle. In this context the analysis of linguistic data serves as an essential supplement to the stylistic analysis of the murals and could be used as a tool for a more complete description of the artistic production of one studio. The analyzed examples are mostly texts from the scrolls held by prophets and saints from the following monuments: Dragalevtsi Monastery of the Holy Mother of God (second layer of painting), Kurilo Monastery of St. John of Rila (1596), Seslavtsi Monastery of St. Nicholas (1616), Slimnitsa Monastery of the Virgin (1607), the Church of St. Theodore of Amasea and St. Theodore Stratelates (1614) in the village of Dobarsko, and the Church of the Assumption (1606) in the village of Zervat. In all monuments listed above the inscriptions are of the mixed type (Cyrillic and Greek); their examination is based upon as many linguistic aspects as possible: orthographic, phonetic, morphological and syntactical. This methodology allows for a greater reliability of the conclusions drawn. From the orthographic aspect, as regards the Cyrillic inscriptions there are noticeable similarities in the writing of the Yat vowel, the letter <÷>; usage of a specific combination of two superscript characters borrowed from the Greek language have also been observed. Parallel Cyrillic inscriptions from the scenes of the Last Supper, the Gethsemane Prayer, the Resurrection of Lazarus and Nativity of Christ are examined; also, Cyrillic inscriptions written on the scrolls of Anna the Prophetess on all monuments with the exception of the church in Zervat where the Greek inscriptions predominate considerably. Other identical inscriptions include those on the scrolls of St. Paul of Thebes in the Seslavtsi Monastery and in the church in Dobarsko, of the prophet Jonah from the Kurilo Monastery, the Seslavtsi Monastery and the church in Dobarsko, of the prophet Balaam from the church in Zervat and the Slimnitsa Monastery. All inscriptions are examined on the morphological, syntactic and textual levels, revealing that two spelling standards have been used in them simultaneously: Serbian and Middle Bulgarian. As regards the Greek inscriptions parallel texts from the scrolls of St. Euthymius the Great from the churches in Zervat and Dobarsko, the Slimnitsa Monastery and the Seslavtsi Monastery as well as two hymnographic texts from the Octoechos inscribed on the images of St. John Damascene and St. Cosmas of Maiuma are examined. The results of the study show that the comprehensive approach that combines a linguistic and a stylistic analysis is the most appropriate for the adequate determination and definition of the characteristics of this art circle of monuments in which similar iconographic and textual patterns are realized.
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