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Review of: Pero Pavlović, "Križ, tvoj štit", Naklada Društva hrvatskih književnika Herceg Bosne, Likovno obogaćenje - Stipe Zoraja, Mostar, 2019; Review by: Božica Zoko
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Review of: Pero Pavlović, "Križ, tvoj štit", Naklada Društva hrvatskih književnika Herceg Bosne, Likovno obogaćenje - Stipe Zoraja, Mostar, 2019; Review by: Božica Zoko
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According to studies, both Czechia and Estonia are among the least religious countries in the world. Instead of using any of the secularization theories, the current study opts for the concept of a Post-Christian cultural milieu to explain this situation. The study compares key facets of Czech and Estonian cultural and social history that, while different in some respects, are remarkably similar to each other. In both cases it can be said that during the process of building a national cultural identity in the 19th century the prevalent forms of Christianity were seen in opposition to emerging national self-awareness. Later historical developments thoroughly reinforced these ideas. The resulting Post-Christian cultural milieu can be described as a specific European version of secularity.
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After a short discussion of main terms for aliens in the Hebrew Bible, ethnic Foreign characters of the Old Testament narratives are depicted. The presentation is not restricted to persons who were described as ger, zar or nochri. In the case of groups, Foreigners are most often Israel’s enemies or rivals whereas individuals (men and women) were, for the most part, favourable characters. In the Hebrew Bible the role and attitudes toward aliens was hotly debated, but there are many voices which did declare themselves in favour of openness towards Foreigners and of universalism (particularly strong in the Books Jonah and Ruth).
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Românii atât ca popor cât și ca Biserică sunt cei mai vechi în aceste ținuturi răsăritene ale Europei. Faptul acesta, ca și situarea geografică în imediata apropiere a Bizanțului, precum și multiplele legături economice, culturale și religioase cu Bizanțul au făcut ca muzica bizantină nu numai să fie preluată în Biserica străromânilor și apoi a românilor, ci și să înregistreze un curs și o dezvoltare proprii. Alături de cântecul popular, cântarea bisericească a constituit al doilea izvor al fenomenului sonor muzical pe pământul românesc și o pârghie de nădejde în apărarea conștiinței etnice. Și, ceea ce este și mai important, e faptul că el a rămas fidel acestui filon muzical până astăzi. La frumusețea cultului nostru liturgic o contribuție esențială aduce cântarea bisericească ortodoxă specifică din punct de vedere melodico-modal și ideatic. Ea are o puternică forță de înrâurire asupra sufletului credincioșilor. “Cântarea bisericească ortodoxă este cea mai frumoasă visterie a Ortodoxiei, visterie care ne constituie mândria și ne defineșten esența noastră ortodoxă”.
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This work evokes the personality of the great singer of Byzantine music Dimitrie Suceveanu as well as the role he played in imposing the reform of Christendom in Moldova, at the beginning of the 19th century.
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Creaţia religioasă a lui Sabin Drăgoi demonstrează faptul ca autorul, dând dovadă de o nobilă inspiraţie şi de o rară originalitate, a reuşit să impresioneze şi să transmită acel fior sfânt sufletelor oamenilor. Cele trei liturghii reprezintă pentru muzica românească de cult, pagini de o inestimabilă valoare artistică, având la temelie teme pregnante care oscilează între tonal şi modal, din a căror prelucrare au rezultat pagini inestimabile de artă muzicală românească.
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Review of: Dino Milinović, NOVA POST VETERA COEPIT - Ikonografija prve kršćanske umjetnosti, FF Press, Zagreb
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This article is an attempt to understand the Polish Catholic Church’s silence on the Holocaust. How did it happen that the radical change in the surroundings of Polish Catholics, that is, the Holocaust, has been passed over in silence? This article consists of two parts. The first one recalls the consequences of research on the anti-Semitic history of Christian theology and the proposals of concrete changes to the Catholic teaching on Jews and Judaism. The other part reconstructs German Catholic theologian Johann Baptiste Metz’s theological conception of ‘post-Auschwitz’ reflection.
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The present paper tackles two concepts, peculiar to Buddhism and Christianity, which seem to be so close, but are, in reality, so different: nirvāṇa and deification. Buddha considers suffering as a characteristic reality of life as a whole and proposes the state of boddhi, as a way to escape from it, realizing or entering the state of nirvāṇa. Even though there are many interpretations of that, broadly, nirvāṇa represents merely the Absolute; it is the ”Nothing” of everything that has appeared; it is what transcends everything that man can experience, it is then, the Transcendent itself. Undoubtedly, nirvāṇa is the goal for which Buddhists strive. Attaining nirvāṇa is not like 'going to heaven' as Christians often understand it. In its turn, deification consists in acquiring not the divine nature, which is impossible, but the divine way of being, as persons in communion. Because God’s way of being has been introduced into humanity by Jesus Christ, deification is found by sacramental union with Him. The idea of salvation as union is nowhere more thoroughly or more dazzlingly fulfilled than in the doctrine of the theosis (‘deification’) of the human person. Deification can be understood as ‘Christification’, or becoming ever-more Christ-like. The nirvāṇic eternity is always at odds with the eternity of the Christian communion, because it is empty of content, and therefore monotonous. The being anonymity realized in the state of mokṣa or nirvāṇa is incompatible with the perfection of the human person, in the context of deification.
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Ukształtowana u schyłku XIX stulecia Narodowa Demokracja, zwana potocznie endecją, stała się trwałym elementem polskiej sceny politycznej. Niezależnie od form organizacyjnych, jakie przybierała w różnych okresach, i od możliwości wpływania na bieżącą politykę determino wała sposób myślenia dużej części (choć raczej nie większości) polskiej opinii publicznej.
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18 maja 2018 r. 34 biskupów z Chile – czyli cały episkopat tego kraju – zło żyło na ręce papieża Franciszka swoją rezygnację, zostawiając mu decyzję co do ich dalszych losów. Był to tylko jeden z aktów ciągnącego się w tym kraju kryzysu związanego z przestępstwami seksualnymi duchownych. Zbiorowa dymisja szybko zniknęła też z głównych stron portali katolic kich, gdyż papież zdecydował się jednak rozpatrywać każdy z przypad ków osobno. Do dzisiaj przyjął rezygnację ośmiu chilijskich biskupów.
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Zacznę od truizmu, który należy niezmordowanie przypominać: każda władza powinna mieć charakter służebny i troszczyć się o spełnianie po trzeb tych, którzy jej podlegają. Ale jak współcześnie realizować to zalecenie w strukturach kościelnych? Czy aktualny stan prawno teologiczny gwarantuje takie sprawowanie władzy w Kościele?
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Kobiety diakoni – równe mężczyznom w apostolskiej godności, choć realizujące się w niej w odmienny od mężczyzn sposób – mogłyby uczestniczyć w sprawowaniu Eucharystii. Czytanie Ewangelii, nauczanie, wypowiadanie słów epiklezy nie musi być zastrzeżone dla mężczyzn.
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„Boże Ciało” Jana Komasy stawia nas wobec pytania, czy przez świętokradztwo można czynić dobro. Ale film nie jest moralitetem. Jego przewrotność polega na tym, że przestępca udający księdza od czegoś ludzi uwalnia, doprowadza do pojednania.
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In this paper we reflect on the options of systematic-theological approach to human corporeality. We ask how the corporeality becomes of theological interest. We point to human corporeality as an important part of God‘s revelation. We propose the possibility of understanding it as an internal condition or an internal moment of revelation as a suitable starting point for systematic-theological reflection. First, we show the possibility of how to understand corporeality as based on the analogy of faith. We also discuss the polarity between the particular experience and the general concept of corporeality. Then we emphasize that before a person in a body becomes an “object” of faith, he/she becomes its “subject”. However, this is only possible because from the beginning it is carried by God‘s love in Jesus Christ.
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This article deals with how University pastoral communication can be realized. University pastoral as compassion means to put the people in the center. Years ago, the world-famous professor of fundamental theology, Johannes Baptist Metz, the founder of political theology, made a statement in the feature page supplement of the Süddeutsche Zeitung with the article „With the authority of the suffering - compassion - proposal for a world program of Christianity“. More compassion is needed in our times, he demanded. Compassion says that the difficult situation of another person does not leave me indifferent, but rather challenges me to act. In her groundbreaking first work, “Know the Ways”, Hildegard von Bingen (1098-1179), describes in what unbelievable creation man finds himself. Even more, how God is on the way to people and man experiences himself as a human being while on the way to God. This may be further thought of as an assignment that people are on the way to people. In terms of its approach, pastoral care can be communicative, mystagogical, person-centered, charitable-diaconal, systemic, intercultural-interreligious. Any decision for a corresponding concept means a decision for profiling. University pastoral of compassion means that practical theological action with vivacity – Viriditas - as a program and the turn of mercy determine the everyday university pastoral action.
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The specific aim of this study is to emphasize the universality of its overall contribution to the renewal of the Church in the realm of pacifism, ecumenism, social teaching of the Church in confrontation with national socialism. The following is the sketch of the fundamentals of his ecclesiology, which are the Kingdom of God - Christ - The Church. In his case it is a Christocentricpneumatological ecclesiology. The author presents the image of the Church as „fraternal community“, which he calls Philadelphia. This vision of the Church seeks to be realized through the community, which plays the role of a small Church in the whole Church (ecclesiola in Ecclesia) and is to be an effective means of its renewal and apostolate in the life of the individual believers and parishes. This renewal supposed to be accomplished through the reigning marks of the Church: unity, holiness, Catholicism and apostolicity, which also represent the spirituality and sacred nature of the order of renewal itself.
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For centuries the issue of Filioque, that is, whether the Holy Spirit proceeds not only from the Father, but also from the Son, has been debated. It gives rise to a further question, namely, whether the Spirit of God can also proceed from a human being. Some biblical texts, as well as statements of mystics, suggest a positive answer, yet assuming it may seem presumptuous. The author of this paper searches for an answer to this question. First she presents the main arguments used by Filioque advocates to defend their faith and then she reflects on their testimonial value with respect to the first and second questions. Subsequently she pays attention to two relevant texts from the Gospel of John. Based on theological arguments implied by the analogy of faith and the analogy of being and also based on what Scripture says the author reaches the conclusion that spiration of the Spirit of God by human beings is grounded and that the human vocation is realized in it. From orthodoxy she draws implications for orthopraxis.
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Sacral architecture is one of the basic means of expression in shaping public sphere of residential forms. However, it is absolutely necessary to respond to the specific situation of man and society to don´t fix doctrine of sacral architecture into schematism of emptied forms. One of the first figures who thought about religious architecture in the spirit of the modern sensibility was the Czech architect Thomas Černoušek. Thomas Černoušek´s work is inspired by functionalist architecture concept, further by concept of colors by Piet Mondrian and also by conceptual thinking of Ludwig Mies van der Rohe. However, he all these influences creatively develops from the viewpoint of negative-theological perspective.
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