![Рец. на: Иван Тютюнджиев. Дневник на Светата Търновска митрополия (1870 – 1871). Велико Търново: Ровита, 2016, 335 с.](/api/image/getissuecoverimage?id=picture_2017_34733.jpg)
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The present research examines the penetration and upholding of the evangelic ideas in Strumitsa and the adjoining villages Monospitivo, Koleshnitsa and Velyusa. The determination of the evangelic followers leads also to formation of ecclesiastical societies and functioning of educational institutions.
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In 2004 frescos in three lime pits and one mortar mixer in the northern yard of the church “St. 40 Martyrs” are found great deal of fragmented murals. May be considered with certainty, that the pictural art fragments, found in pits, lime pits and mixers from the north of the temple, were filled up during the main reconstruction of the church. This will say, that this material is associated with the first fresco painting of the temple in 1230. In the article, before all, we pay attention to one image, which is related to a church-donor‘s composition or a ruler’s portrait. This image, discovered and supplemented with new parts in the process of discrimination, bears the brightest marks of the nature and style of the first fresco painting of the church. 24 parts of the image under consideration are found. The middle part of the face of a man is preserved, with the nose, lips and beard, the silhouette of the hair-style and also a crown of cross-metal collars and gold-lace matter. The head is embraced by a nimbus, which suggests, that if the image is of a secular person, as it appears, it is of the Bulgarian ruler. In the case it is certain, that we are facing a rulers’ image, that can be identified with the Bulgarian Tsar Ivan Asen II, who had built thoroughly and fresco-painted to the end the temple “St. 40 Martyrs”. This, though fragmented, the image complements the imagination for the church-donor’s portrait in the Medieval Bulgaria and furthermore, the identification with the royal image of Ivan Asen II is a valuable source for the Bulgarian history.
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The paper focuses on the issue of forming and maintaining religious and ethnic identities within a European context defined by migration processes. The author considers certain relations and contradictions connected with the functioning of the two kinds of identity while also underscoring differences in the interpretation of terms such as “parish”, “congregation” and “religious group”. The sociological research presented in the paper has been carried out among Eastern Orthodox communities in Lodz and Cracow.
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The present study examines the problem of transition of the Protestant School in Strumitsa from the control of the Ottoman Empire to the jurisdiction of the Ministry of public enlightenment of the Kingdom of Bulgaria. The new conditions are analyzed under which the protestant educational activity in the city is developing and the cooperation with the orthodox community is observed, which target is to preserve the national consciousness and increasing literacy among young Bulgarian population.
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The article defines basic types of religious education today.It critically analyzes its situation in the European context andpresents the pedagogical approaches to its implementation.The problems that are presented in the text motivate the added the adoption and implementation from Bulgarian pedagogy of modern understanding about the religious education in school which reflects the trends in European school religious education anddelineates the a new religious-pedagogical paradigm, in which it is planned way to overcome the antagonistic dualism of objective knowledge and subjective faith, and together with it a decisive step towards the abolition of the particular situation of religion among other school subjects.
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The greatest and most important works of Latin Christian literature date back to IV–V cc. These works are a result of the specific Christian conception of man and the world. In the present paper I explore the attitude of the Christian writers towards the world and its words, towards the verbal communication and the ancient non-Christian literature. The genres and kinds of the Christian literature, as well as its subjects, are also considered. Тhe highest, eternal meaning of the Christian sermon is explained.
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It is a well-known fact that the evangelists (excluding Luke) prefer the Present tense for their stories. Is there any particular grammatical code behind the account of the past which occurs in the Present tense (the Gospels were written at least two to three decades after the events they describe), as most theologians today think? The analyzed examples show the lack of such a code and the influence of oral Semitic speech.
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The article aims to establish the importance of a number of heretical and orthodox texts for Emilian Stanev’s novel The Legend of Sibin, Prince of Preslav. The observations lead to the conclusion that the sources and facts are not used verbatim but are subjected to the author’s idea of seeking the answer to the question “What kind of people are we?”
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The article proposes an analysis of three copies of the Pseudo-Chrysostomian Homily on the Beheading of St.John the Baptist. The textological, lexical and grammatical characteristics of Slavonic copies under examination,when compared with the Greek text, support the opinion that the homily was translated during the Old-Bulgarian period, in eastern Bulgaria, in the 10th century. The observations on the translation methods testify to its high quality and that the free choice of correlates established at some places often makes the text more accessible to the Slavic audience.
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The article presents data about the inheritors of the Old Bulgarian Prayers for Every Occasion which are known to scholars thanks to the Glagolitic Euchologium Sinaiticum from the 10th century. They were discovered in the manuscript prayer- and divine service books kept in the Zograf library on Mount Athos. The respective euchological texts are described in the manuscripts in chronological order by century; they are identified in accordance with their Glagolitic prototypes and their Greek parallels are given.
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The article is devoted to the analysis of such a spiritual phenomenon in the history of Russian philosophy as its spiritual-academic branch, represented in the ХІХ century by the scientific and pedagogical activity of philosophy professors of four academies of the Russian Empire: St. Petersburg, Moscow, Kiev and Kazan. On the example of the Kiev and Moscow Academies, the unique features of this philosophy, manifested in the desire of their most prominent representatives P. Avsenev and F. Golubinskiy to combine elements of Orthodox “mysticism” with elements of European rationalist philosophy, have been considered. In the work of these representatives of spiritual and academic philosophy, mystical and scholastic traditions are combined. Both philosophers were distinguished by an extremely increased interest in mystical literature, in the sphere of everything irrational, in the phenomena of somnambulism, sleepwalking, and clairvoyance. They retained the glory of strange and mysterious thinkers. By virtue of the last argument, the author has turned to their work and tried to compare some features of their philosophical views.
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There are in the epistolary corpus of the great Latin Christian poet and writer of the 5th century Paulinus of Nola († 431) two letters to a soldier whose name is Crispinianus, which reveal the author’s outlook on military service (militia). This paper discusses the language and style of those letters. It also seeks out the arguments against military service and examines the way they are constructed. According to Paulinus, militia saeculi is not compatible with a fulfilling Christian life. The last section of the article examines the character, specifications and goals of the Christian alternative of military work: the work for Christ, also referred to as militia – militia Christi.
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During the First week of the Long Lent, most probably between the end of 1403–1406 as an abbot at the Neamt Monastery Gregory Tsamblak gave a Speech about fasting and tears, and honest icons. The present research the doctrine of the ortodox preacher for the Christian feat of the fasting, which he systematizes and explaines in the Speech according to the tradicions from the church and the holy homeland tradicion. Indicated is the biblical metatext basis and are fixed some intertextual connections with Byzantine and Old Bulgarian authors, which suggests the Bulgarian man of letters during his early creative years as an erudite theologian from the Middle Ages.
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The article contains selected results of research from spring 2020 among students of universities in Białystok. The author distinguished 9 types of socio-cultural identity in the religious dimension. He also made an attempt to establish a relationship between these types and selected features of the family environment. The following were used as independent variables: the level of parents’ education, opinions of the surveyed students on the level of parents’ religiosity and the relationship between the respondents and their parents in childhood and adolescence. The relationship between the number of children in the respondent’s family and the type of social and cultural identity in the religious dimension were also analyzed.
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For quite a long time it was considered that it is the easiest to build democracy through the exclusion of religion and all religious content from the public sphere. This separation resulted in the crisis of religion that we experience nowadays and the degradation of democracy. The article is an attempt to rethink these relationships. It is pointed out that such a postulated separation, the exclusion of religion from the formation of the public sphere and participation in democracy, leads in this area to the subordination of everything to the majority rule, while with respect to religion per se to a dangerous religious fundamentalism. Religion provides the information that democracy cannot be limited only to institutions, procedures and the majority rule, but must also be rooted in the rules of law, the principle of justice and values. Religion is also important with respect to the condition of a democratic state and the fate of democracy. Democracy, on the other hand, is also of significant importance with regard to religion because it protects it from destructive fundamentalism.
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The positive role of school engagement and religion in the harmonious psycho-social growth and development of school-aged children is well known and documented in the literature. Thus, a good understanding of the interaction between engagement and religion can contribute to creating new strategies, in order to make the educational process more efficient, especially for children with a precarious social situation. In this context, the present study aims to determine to what extent school engagement is influenced by how children understand the concept of religion and practice it in their everyday life. The study has been designed in two parts and examines a sample consisting of children from disadvantaged backgrounds who attend a Christian day care center. In the first part, the percentage distribution of the sample was established for three particular examples of school engagement (behavioral, cognitive and affective) according to the children’s involvement in religious practices. The second part analyzed to what extent school engagement (as a general concept), with its three components, is associated with the frequency of church attendance and with the children's individual and collective religious practices
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The article is devoted to the problem of preservation of religious heritage in Russia in 1917. The focus of the attention is a report on this topic, prepared by a prominent expert in the field of medieval Russian art V. T. Georgievsky (1861–1923). The report was prepared as part of the works of the Commission on the creation of the Ministry of Arts, organized with the active participation of the Institute of Art History (Petrograd). The article analyzes the relationship of V. T. Georgievsky with this Institute and his participation in the development of measures to protect religious heritage at the turn of the 19th – 20th centuries. In his report V. T. Georgievsky gives a detailed description of the history of the protection of church heritage inRussia at the beginning of the 20th century, the measures that were proposed and implemented in this area. The author of the report characterizes not only the results of these measures, but also the circumstances of their discussion and implementation. He also lists the most significant collections of ecclesiastical objects from the late imperial period. This is important for understanding what the network of such meetings was like on the eve of revolutionary upheavals. Finally, at the end of the report, he proposes some measures aimed at improving the protection of church heritage in Russia. This part of the report is succinct, but it is of particular importance. The main idea of V. T. Georgievsky is the centralization of the protection of monuments throughout the country. This is important for understanding the connection between the projects of the late imperial period and the policy in the field of monument protection and museum works in the early Soviet period. For the first time, the full text of the report from the archival fund of the Institute is published..
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In this article, Wojciech Marek Patoń is concerned with prayer understood as a key religious practice among Catholics, an individual and communal religious practice. In the analysis of this phenomenon, Patoń adopts the perspective of the sociology of religion. He presents the sociological understanding of prayer along with selected typologies used in the context of broader trends present in contemporary religious practices. Patoń’s empirical analysis is based on twenty-four in-depth interviews with Catholics in Upper Silesia and three expert interviews. He has examined the importance of prayer practices, with particular emphasis on preferences as to their individual or group dimension. The research shows that today the individualization of religious practices is beginning to dominate; however, in the opinion of the respondents from Upper Silesia, the communal character of prayer remains important.
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The emergence of new philosophies like rationalism, empiricism, and mechanistic philosophies of Descartes, Locke, Berkly, and Hume have influenced the development of science and the questioning of divine involvement in human events. As a result, the foundational principles upon which conventional theism had been built are almost entirely destroyed by this incident. In this sense, this article seeks to critically analyze how rationalism, empiricism, and moral subjectivism oppose or support Christian theism, which offers uniformity and assistance in understanding the nature and purpose of existence. Using the analytic approach, the study reveals that, given the heterogeneous and diverse character of the contemporary world, postmodern science and philosophical perspectives have now evolved to combat the pervasive effects of Christian theism. It further shows that the concepts, practices, and traditions founded on a philosophical understanding of Christianity make up the conceptual foundation of Christian theism. It concludes that Christian theism is preferable because it offers the foundation for social development and advancement and may create a world of peace via the application of its ethical and constitutional principles to promote enduring tranquility, prosperity, and equality in human society.
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