![WYKAZ ZAWARTOŚCI STUDIÓW TEOLOGICZNO-FILOZOFICZNYCH DIECEZJI RZESZOWSKIEJ „RESOVIA SACRA” ZA LATA 1994-2014](/api/image/getissuecoverimage?id=picture_2014_26058.jpg)
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By using the methods of the ethnological research, the present article presents the dynamic of the state of the Bulgarian community in Chicago and its manifestations,as well as the reasons behind the designation of Chicago as the „Bulgarian city“not only by the local Bulgarian group but by the „others“ as well – the society, the authorities and the media in the United States. The study focuses on the spaces ofthe Bulgarians in Chicago and the metropolis, the representative institutions of thecommunity – its churches, schools, cultural and public institutions, the media, thefeasts, the events as well as the places of memory. As a certain manifestation of self-confidence and successful integration of the local Bulgarians in the multiculturalenvironment of Chicago, the article analyses also the book „Chicago – the BulgarianCity“ in which the Bulgarian community describes and identifies itself. This book as well as the examination of the social life and cultural activities of the Bulgarians in Chicago and the suburbs show that the diaspora is interwoven in the American social structure but at the same time maintains its own parallel structure which fits the American nation with its specific character.
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The first contacts of the Anglican Church with the Eastern Orthodoxy date from the early 17th century and launch a process of rapprochement, which is well known in the international historiography. Over the centuries, until today it has a different intensity depending on the degree of theological negotiations and political situation. The study traces the impact of this process among the Bulgarian Orthodox community and among Bulgarian society, how Bulgarians form their perceptions of the Anglican Church and to what extent the subject goes out of theological dialogue and is publicly known and discussed, and hence politically exploited. The author traces the attitudes and positions which the representatives of the Anglican Church occupy regarding major events related to Bulgaria, and Bulgarian Orthodox Church in the 19th and early 20th century; how individual public officials try to see farther than purely theological dialogue and to use sporadically, albeit unsuccessfully, the benevolence of the Anglican Church to Eastern Orthodoxy in the context of the national tasks that need to be resolved. During the Second World War and the Cold War Anglican-Orthodox rapprochement becomes part of big politics and is influenced by Stalin‘s religious policy. Initially, Stalin relies on the Anglican Church for expansion of Orthodox influence in international organizations, but later he begins to consider it as a rival and opponent. Consequently, the dialogue is restored only after Stalin‘s death, but on the part of Orthodox churches of the socialist camp and particularly Bulgaria it will be subject to the religious policy of „opening“ led by communist parties, which aims to use the churches in the big propaganda war between Orient and Occident about the existing religious freedom behind the Iron Curtain.
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The study closely traces the fate of Church Slavonic monuments in the collections of the Basilian monasteries since the establishment of the Order of the Basilians in 1617 to the period of socialism. A full quantitative and thematic characterization of the manuscripts and books preserved until today is presented against the background of historical events. The author argues that the collections of the Basilian libraries are unique in character and represent a kind of synthesis between western and eastern traditions.
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Conference report on an international scientific conference “Old Believers Abroad”, held in Toruń 19th-20th September 2016. The conference was devoted to various aspects of life of Old Believers’ communities outside Russia, as well as the problems of Old Believer emigration and general questions of Old Believerism.
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According to Wahrig Deustsches Woerterbuch the concept of the “road” refers to a place which you have to walk in order to obtain your wish, to change some life situation in a positive or negative way; there the desired result of the act is achieved. Therefore, in our traditional culture the road is the place where people most often perform all sorts of magical actions including “white” and “black” magic. The crossroad has the same meaning; in a sense, it outlines the model of the horizontal division of the world which finds expression in four main directions – east, west, north, south. The article shows some of the most common “white” magical actions which aim at positive results – mostly various healing practices against diseases such as “gorska mayka” and “vankashna bolest” as well as customs dedicated to the mythical master-guardian of the village such as “Kokosha cherkva” and customs against drought. The article also examines some “black” magical actions aiming at doing harm: “binding” of newlyweds, stealing the milk of somebody else’s cows.
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Church practice before Easter Pass under the shroud of Christ has two names and two explanations in Bulgarian culture. The people call this practice Pass under the table. For the Bulgarian Orthodox Church this ritual honours the work of Jesus Christ and his death. According to the people, the custom is done for health, luck and forgiveness of sins. The reasons for difference in the explanation of the ritualized action are sought in the traditional worldview and centuries-old practices of the Bulgarian people.
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The article compares various interpretations of Dostoevsky's theodicy (“The Karamazov Brothers”) by Russian philosophers of the Silver Age generation. The focus of the research interest is focused on the views of Nikolai Lossky. A brief analysis of his philosophy – metaphysical personalism – is made, with particular attention being paid to the idea of the over-time of substantive agents. It is shown how this idea, borrowed from Leibniz, plays a decisive role in explaining the origin of evil and the meaning of the suffering of the innocent. A comparison is made between metaphysical personalism and Christian personalism, and the essential difference between them is indicated. Thus, the discrepancy between Lossky's approach and Dostoevsky's attitudes was also highlighted. The main idea of the article is to show the fundamental inability of rational solution of this problem.
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The paper investigates the pedagogical views of two distinguished bishops from the most recent history of the Bulgarian Church – Metropolitan Methodius Kusev and Metropolitan Boris Nevrokopski. On the basis of comparative analysis the important moments of their Church ministry have been traced, as well as life in the background of the age in which they lived as factors that influenced their pedagogical views. The two bishops identify three important factors in the educational process: faith, family and school. According to them, the influence of materialistic views in the educational process leads to the destruction of the Bulgarian school and society, as a result of which the school only educates without bringing up.
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The study, published in Greek in 1983–1985, is devoted to a phenomenon in the Eastern Orthodox Church that had not, until then, been the subject of a special research in the field of social history. Based on a vast array of historical sources, the author presents and analyzes facts about the production and distribution of indulgences from the Patriarchates of Constantinople, Alexandria, Jerusalem and Antioch from the 16th to the 20th century. The emergence and gradual establishment of the institution of indulgences in Eastern Orthodoxy is traced within the socio-political and cultural context of four centuries, focusing on the reasons for the introduction of indulgences, the stages of gradual standardization of their text, and the various forms of their distribution. The phenomenon is reflected in detail, taking into account its extension into the field of dogma, economics, social and political relations. The study sheds new abundant light on important issues in the history of the church, societies and attitudes in the world of Eastern Orthodoxy. An inventory of 57 printed Orthodox indulgences is also attached.
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The text aims to explore the soteriological nature of the ascetic views of two of the most remarkable ascetic fathers. Based on a comparative analysis, are traced the general moments in their writings, as well as their differences, which outline the development of the ascetic tradition from antiquity to the present day. Abba Dorotheos conveys the ascetic experience of the Egyptian ascetics of the sixth century, the core of which is the spiritual struggle, the cutting off of passions and the acquiring of virtues. At the heart of the Christian feat, St. Porphyrios places the love for God, which transforms passions, converts evil and deifies man, with the focus being not on the fight against the passions, but on Christ and the communion with Him. Sacraments, prayer, worship lead one to praise and contemplation of God. In the words of St. Porphyrios of Kavsokalivia the correlation between soteriology and ecclesiology is much more clearly expressed.
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On the entire territory of the eastern regions of the Republic of North Macedonia, archaeological research and historical sources confirmed only the Bishopric of the city of Bargala as the first and so far the only bishopric. Beside the bishopric as the main church seat, there were also 453 Christian centers with lower rank than that of a bishopric, which have great merit for the spread of Christianity in other parts of the eastern regions of the Republic of North Macedonia. Based on the number of discovered basilicas and early Christian single-naved churches on the territory of the eastern regions of the Republic of North Macedonia, as Christian centers we can distinguish the following: - Maleshevija – Pehcevo: three-naved basilica on the site St. Petka and the three early Christian churches on sites: Skalata – village Ciflik, Manastir and Lesje in the village Spikovo. - Vinica with the two three-naved basilicas at the sites: Gorica and Kale. - Pijanec: Dulica with the three-naved basilica at the site Begov Dab, and the single-naved churches at the sites: Manastir, Seliste – St. Ilija, Keramidnica and Crkva. - Demir Kapija with three-naved basilicas at the sites: Manastir and Crkviste and the single-naved church at the site Kale – Strezov Grad – village Celevec. - Nov Dojran: the early Christian centre Nov Dojran with the three-naved basilica at the site Crkviste, and the singlenaved church at the site Manastir. - Vraninci (Kocani), with single-naved churches at the sites: Gramadi, Grobista and Seliste. - Kochani: Morodviz, has been discovered the church complex Crkvishte with two early Christian churches and one medieval church, dating from the 5th to 12th century, and the early Christian center Vraninci, in the area of which three single-church early Christian churches have been discovered, Gramadi, Grobista and Seliste. - Kratovo with Konjuh, on the territory of which three basilicas were discovered, two at the site Golemo Gradiste and one at the site Kshla. - Strumica, we will separate the city of Strumica with two early Christian basilicas, discovered at the sites of St.15 Martyrs of Tiberiopolis and Orta Mosque. - Stip, besides the Bishopric of Bargala, a great contribution to the spread of Christianity, there is also an early Christian center of Krupishte, 454 located in the middle of Bregalnica, in whose territory are discovered: the cathedral temple and the single-naved Early Christian church at the local church Kale, the three-naved church under the foundations of the medieval church of St. Nicholas. Early Christian centers (basilicas and single-nave churches) were demolished during the increasingly frequent attacks by the Avar – Slavs, late 6th – early 7th century. From the 8th century until the 14th century, until the arrival of the Ottomans in this region, нew sacred buildings were built above the foundations of most basilicas and single-nave churches, which continued to spread Christianity in the eastern areas of the Republic of North Macedonia.
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The object of study in this paper is the heortological nomenclature established in the Old Bulgarian and Church Slavonic texts. This investigation sets out to extract the calendar names of the feasts and of the run-up to them from records, which appeared in different years and belong to different genres. After that they are subjected to a linguistic analysis, which includes observations on the nomination techniques in Christian heortology, the phenomena synonymy, doublets and polysemy in the names of the Christian calendar and their syntagmatics and epidigmatics.
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My previous research has shown that Orthodox monasteries, as compared to the Catholic Mounts of Piety, were functioning in the logic of medieval banks. For instance, they served as places of deposit through donations of real estate; the surplus of annual revenues was in turn channelled, on the one hand, for the liturgical commemoration of the donor and, on the other hand, for the assistance to the poor. Donors were thus investing in their salvation while contributing to the common good of the Christian community as well. The “Romanian” monasteries dedicated as metochia to the Eastern Patriarchates fell within the same pattern, except for particularities which stemmed from the specific profile of the donors. Most often they and their descendants were Christian subjects of the Ottoman Empire residing in the Romanian lands or they were ruling princes appointed by the Porte and attached to power networks in Constantinople and Rumelia. Consequently, sacred investing went towards the great monasteries located in the places of origin of the donors, that is, under the jurisdiction of the “Greek” Patriarchates. The double goal of donors was first to secure themselves prayers of commemoration in their place of origin, in prestigious and lasting places of worship, and then to protect the “invested” patrimony from the vicissitudes of time. Furthermore, tacitly donations assisted their poor compatriots and maintained the common weal of their native community, which was the Church itself. I have sustained this argument by comparing the practice of the dedication of “Romanian” metochia to the Holy Places of Orthodoxy to the communal evergetism displayed by the members of the Greek community in Venice via the deposit of large sums of money in Venetian banks. Based on this comparison, it appears that the economic activities of the “Greek” monasteries, which administered the metochia acquired north of the Danube, consisted in putting to work the real estate of the metochia through farming, trade, rental, or pawn brokering, just as money produced profit in Venetian banks. All these peculiarities, which characterized the Wallachian and Moldavian churches dedicated to the Greek Patriarchates, i.e., being founded and subsidized by migrants, accommodating travellers, or practicing trade, explain the concentration of the metochia in and near the urban centres of Wallachia and Moldavia, more precisely in proximity to markets and to migrant communities. The present study examines closely this ingenious system put in place by the Greek monks, consisting, on the one hand, of channelling the income from the lands scattered throughout Wallachia and Moldavia to the metochia situated in the towns, which in turn devoted themselves to reinvesting the gains in urban real estate, commercial, and financial affairs and, on the other hand, to attract donations from wealthy migrants and from their descendants concentrated in urban centres.
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Samokov is a small town with an exceptional cultural and spiritual heritage. It is founded in the 14th century as a small mining settlement and in a short time, it occupied as a significant place on the map when it is one of the major iron mining and processing centers. The Bulgarian population is strongly united around the Christian faith and ancestral roots. A significant sign of this are the five Christian churches built on the relatively small territory of the city, which for 350 years was the spiritual and administrative center of the Samokov Diocese (1557–1907). One of the most ancient churches is dedicated to the ‘Introduction of the Virgin Merry of God‘ located in the northern part of the city. The written documents refer to the existence of a small Christian church here which has been renovated and expanded at various times In its current form the church was built in 1829–1834. It was consecrated on 14.09.1834 (Crossroads Day) by Metropolitan Ignatius P. of Samokov. The church like the others in the city is partially frescoed. The iconostasis was made by Debar masters and the icons are the work of the Samokov painters founders of the famous icon painting and art school. Several ‘Jerusalems‘ written and richly ornamented on animal skin, which contain pictures from the earthly life of Christ the Savior and His mother – the Holy Virgin are well preserved. These shrouds were donated by returning pilgrims to the Holy Sepulcher in Jerusalem whom they called ’hadji’.The church library contains many old printed liturgical books and some them date back to the 16th century. For several decades, it was working the city’s first chamber’s school and it was teaching Bulgarian children to read and write.
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The article examines the polemical anti-Latin writings “The Tale of how Rome fell away from the Orthodox Greek faith” (according to manuscript TSIAI 1161) and “Word of how Rome fell” (according to manuscript SANU 147) in the context of the theme of apocalyptic prophecies and the expectation of severe, but God’s just punishment for sins committed. A study of these short but message-laden late medieval texts reveals not only the perception of the conflict between East and West among ordinary people, but also the fear of catastrophic consequences for the world as a result of the violation of church tradition. The change of custom also implies an intervention in the plan of the Creator and changes in the physically visible and spiritual world.
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Georgian ecclesiastical hymns and folk songs are perceived within one musical language. However, the stylistic palette of Georgian song is more diverse than that of generally more regulated chants. Nevertheless, Georgian church chants made a significant contribution to the development of expression techniques of Georgian folk music tradition. Apparently, This tendency was more manifested in the following directions: • Increase in the melody volume and centonization principle (linking the phrases) in the songs; • Differences between Acharan and Gurian songs through the Prism of changing religious situation; • Structural and dramaturgical proximity of Svan hymn-like songs and mourning song “Zari” to church hymns; • Similarity of “ghighini”, festive hymns and some merry songs, as well as “live lie” songs with church hymns; • Modal mode and parallele voices in para-liturgical hymns and folk songs.
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