FEMALE MONASTICISM IN THE BORDER LINE

Author(s): Ružica Cacanovska / Language(s): English Issue: 03/2016

The subject matter of this paper is a review of the key moments of the foundation and daily life at the female monastery within the church St. Archangel Michael in Berovo. The female monastic life in the monastery is an activity which has been taking place continuously for more than one and a half century. The religious services in this monastery besides the nuns from Berovo are attended by the nuns from the monastery of Veljusa. The monastery is open for visitors. They can also use the library of the monastery, which keeps the memory of enlightening work of Joakim Krchovski, the founder of the first cell school. Life in the monastery takes place following the hesychastic typikon (svetogorski), although it has an urban location and it is much visited. The monastery functions as an intensive hesychasm, hesychasterion. Inside the church, there is a small chapel dedicated to St. Gregory Palamas and Elder Joseph the Hesychast. Religious services and liturgies are held every day in the monastery. The monastery is headed by an abbess. The functioning of the monastery is organized by duties, which are called obediences. The specific characteristic of this monastery is the preparation of food products which are traditional for this region, as well as the creation of mosaics. Although MOC - OA is not recognized by the orthodox churches throughout the world, the nuns at this monastery have frequent communication with the nuns who are not from their immediate vicinity, but from Romania and Greece.

Modern Holiday Calendar of the Russians

Author(s): Alexandra Frolova / Language(s): English Issue: 1/2013

Holiday is an indispensable condition for social existence of mankind, who have a unique ability to embrace in their lives other people’s joy and cultural experiences of previous generations. Numerous forms of festivities, which are a necessary component of social life of mankind, are one of the manifestations of its social force. Out of a great variety of holidays the article dwells on the most popular much loved Russian festivities, existing in Russia at the begin ! "#$%#&&'#() tury. It should be noted that the author adheres to the names and classifications of holidays existing in ethnography1 and conditionally divides into two groups: 1. civil holidays, among which attention is devoted to public, professional, literary and folk holidays, and 2. orthodox and calendar holidays.

(Hiper)produkcija čuda i čudesnih dela: značenja narodnih i crkvenih interpretacija i njihov značaj za proces desekularizacije u Srbiji

Author(s): Lidija Radulović / Language(s): Serbian Issue: 4/2012

Over the last 20 years, miracles and miraculous acts have been an important part of the multi-layered process of desecularization in Serbia. The Serbian Orthodox Church is trying to revitalize orthodoxy as interpreted by the church and draw in as many believers as possible. At the same time, the folk orthodox variant of Christianity is being revitalized among the faithful, mostly through populist interpretations with elements of folk religion. This paper analyzes the public production of miracles in Serbia based mostly on material drawn from the media, but also on personal testimonies of informants who have witnessed such events.

Vampir: osujećeni mitski predak i simbol osujećenog muškog seksualnog potencijala

Author(s): Lidija Radulović / Language(s): Serbian Issue: 1/2006

Ethnographic literature from the late eighteenth and during the course of nineteenth and twentieth century, presents us with a diverse but insufficiently conceptualized notions based on which vampire could be discussed in the context of aberrant life, untypical death, or inadequate burial practice. The structure of ancestral cult, containing among other things ideas of the "nature" of interrelationships between the living and the dead, is only one of the constructions imitating the ideological discourse of old-fashioned cultural pattern, certain relations in the society and structural order. Relations between the living and the dead are limited to ones on the male side, implying the reciprocal obligation: on one hand, respect of the burial rituals and mourning determine the "posthumous destiny", as well as the obligation of sacrificial offerings to godly ancestors, on the other the requirement of ancestors to protect and watch over their descendants in return. In order to be able to reproduce at all a community must mind the deceased’s soul, i.e. prevent the possible demonization by properly observing the rituals. In that sense, notions of vampires and the devil are emblematic warnings of the fact that each deceased, necessarily, is not an ancestor, and that the ideal model of generational hierarchy and of awe sustained by the proclaimed old-fashioned relations is actually relative, that is to say the notions of vampires and the devil point to the split in generations and to the governing relations in an old-fashioned society. Directly dependant on the male descendents, aberrant life as well as the aberrant "posthumous destiny" are mechanisms for excluding from the social relations with the dead the ones that cannot be given the status of ancestors, so we can conceive them as thwarted mythical ancestors. In the second part of the paper, I endeavored to demonstrate that the conceptions of masculinity could also be deconstructed through analysis of mythical imagery, for mythological images of say vampires are based on contradictions between objectively different scripts – religious and secular ones. Images of vampires could as well be viewed as symbolic constructions of certain masculinity patterns, first of all church, non-Christian (pagan) and secular patterns that collide. The collision of different masculine scripts results in repression of those not belonging to public Orthodox discourse, so the latent processes of Christianization implicitly reproduced the notions of vampire as thwarted male sexual potential.

Руска вера и руска филозофија

Author(s): Aleksandar Leonidovič Kazin / Language(s): Serbian Issue: 152/2015

In the article the author tells us about the religious essence of Russian philosophy as its basic characteristic since in was founded in the middle of the 19th century until now. Russian philosophy never existed or couldn’t have existed in the European state of mind because it’s essentially a philosophic interpretation of religious faith. According to the author’s opinion, European philosophy, as a whole, has left the borders of the Christian spiritual plain by making the anthropocentric principle of thinking the absolute, which took it into positivism and nihilism. Russian philosophy hasn’t left the Christian spiritual field and has kept a theocentric (classical) type of thinking till the present day. The stand-point of the believing mind which rejects transcendental, as well as any other self foundation of the European philosophy. From the beginning until the present day, Russian philosophy has been opposed to the Descartes-Kant’s way of thinking. Western modern philosophy killed God intellectualy, and postmodern killed the Man as well, moving its philosophy into an empty space of „transindividual constructions”. Ivan Kirejevski founded an ontological-gbnoseological model of Russian secular Christian philosophy in the middle of the 19th century, and from that, later, other branches of Russian philosophy developed: ontological-cultural (Danilevski, Leontjev), ontological-anthropological (Solovjov, Berdjajev, Ern). Briefly, Russian philosophy is what Russian national culture, based on Orthodox Christian views, can say about the World and the Man using the conceptual language.

Питање рашчитавања једног места у Житију Светог Симеона од Светог Саве (IX H 8 [Š 10])

Author(s): Tihon Rakićević / Language(s): Serbian Issue: 152/2015

Saint Sava wrote in 1206/7 the Life of Saint Simeon (Žitije Svetog Simeona) preserved as the copy no. IX H 8 [Š 10]. Saint Sava did not complete this work, but it was, to a large extent, taken from a sermon of Theodore the Studite (written before 826 AD). So far there have not been any ambiguities regarding this text, starting from the issue of Pavol J. Šafárik from 1851 onwards. However, due to the lack of a full stop between two sentences in the final part of the Life of Saint Simeo, there is a possibility of different interpretations of that part (sheet 116a, line 4). When comparing the aforementioned part of the text (sheet 116a, line 4) with the oldest Serbian Church Slavonic (Hilandar 387; Dečani 87; HAZU IV d 4) and ancient Greek (Ambrosianus gr. C 02 sup.; Parisinus gr. 1018; Ottobonianus gr. 251; Ambrosianus gr. E 101 sup.) manuscripts containing Studite’s sentences, which Sava followed as models, previous interpretations can be questioned.

Однос ктитора и игумана према Хиландарском и Студеничком типику Светог Саве

Author(s): Radomir Popović / Language(s): Serbian Issue: 151/2015

Internal (spiritual) life in Serbian medieval monasteries dedicated to the Theotokos – Chilandar and Studenica, is regulated according to typikon of the monastery, written by Saint Sava, who was a monk at the monasteries. In these Typikons, founders gained their rights in relation to their monasteries, and they are still in relation to the abbots (hygoumenos) of the monasteries. Practice scepter of the founder of the monastery that was introduced in Hilandar Monastery Typikon from 1200/1, is nothing but the tradition that had long existed in Mount Athos. So St Sava traditionally refers to the relations abbot–founder in the Serbian monasteries at the beginning of the 13th century. Besides Typicons of Hilandar and Studenica, in the medieval Serbian state and its legal order, Dušan’s Code also dealt with the jurisdiction of founder of the monastery, and with relations between abbot of the monastery and its founder. This paper explained that during the establishment of a new monastery, church tradition was very explicit and clear regarding its organization.

Dzieła Mikołaja z Mościsk OP i teologów zachodnich źródłem pierwszego manuale dla spowiedników w języku cerkiewnosłowiańskim

Author(s): Margarita A. Korzo / Language(s): Polish Issue: XVIII/2012

The thesis of the decisive influence of Catholic theology on so-called Orthodox “school” theology in the Polish-Lithuanian Commonwealth in the seventeenth century has long been established in the historiography of the subject. Less attention has been paid to the genesis of specific texts of the Western tradition, which were not only a source of inspiration for writers from the Orthodox world, but were literally translated, only to be considered in later years as homegrown Orthodox works. When carrying out word-for-word translations it was necessary for Orthodox writers to develop translation techniques that could effectively ”mask” what they had borrowed. An interesting example of this sort of translation is the first handbook for confessors, entitled Mir s Bogom čeloveku (Kiev 1669), which was prepared by the Kiev Lavra archimandrite Innocenty Gizel (d. 1683). This work is mostly a compilation of three treatises by the Polish Dominican Mikołaj Mościski (1559–1632): Elementa ad S. Confessiones (1603), Examen approbandorum ad S. Confessiones excipiendas (post 1621) and S. Artis poenitentiariae tyrocinium (1625), complemented by excerpts from the Summa of Theology of Thomas Aquinas, the decree ”On justification” of the Council of Trent, the Roman Catechism, the Decree of Gratian, and various essays of the seventeenth-century Catholic moralists. Mir s Bogom was the first attempt in the Orthodox literature of the Metropolate of Kiev to present the basics of Christian teaching. It stressed the practical aspects of the faith. It was novel in its attempt to create and standardize terminology dealing with the sacraments and the doctrine of sin. The work of Gizel gained great popularity in Russia and formedthe basis for a number of manuscripts and printed manuals on how to celebrate the sacraments. Through Mir s Bogom, many fragments of the works of Western theologians were incorporated into Orthodox literature.

Teologia moralna jako wyzwanie stojące przed prawosławiem

Author(s): Wojciech Surówka / Language(s): Polish Issue: XVII/2011

La théologie morale orthodoxe reste toujours un domaine peu présent dans la littérature théologique polonaise. Or, les défis moraux qui se dressent devant le christianisme dans le monde contemporain nous obligent à aborder cette problématique aussi bien dans le cadre du dialogue oecuménique. L’article traite de l’histoire de la présence de la théologie morale orthodoxe dans les oeuvres catholiques. Il est possible d’y distinguer trois périodes. La première englobe les oeuvres antérieures à la deuxième guerre mondiale et se caractérise par une attitude comparative. Les oeuvres soulignent la différence entre l’éthique catholique et l’éthique orthodoxe. La seconde période a commencé avec le renouveau apporté par le Concile Vatican II et se caractérise par une attitude oecuménique ; les auteurs tendent alors à souligner les ressemblances. La troisième période ne fait que commencer dans la littérature polonaise. Elle a pour but une analyse critique de la théologie morale orthodoxe elle-même. L’article est basé essentiellement sur les oeuvres du théologien italien Basilo Petrà. Pour considérer la théologie morale orthodoxe de façon critique l’auteur préconise l’analyse des questions suivantes : les sources de la théologie morale, avec une prise en considération particulière de l’interdépendance entre la liturgie et l’éthique ; la relation entre la théologie morale et l’autorité ecclésiale ; la question de «l’économie ecclésiale» ; une nouvelle compréhension de la théologie morale comme d’une éthique qui n’est par une éthique autonome mais bien une éthique chrétienne de par sa nature. Ces sujets, étudiés de façon critique, ont pour vocation de servir à créer une communauté de discours dans le sein de la théologie orthodoxe, ce n’est qu’alors que cette éthique pourra entrer en dialogue avec d’autres confessions et sera à même de soulever les défis du monde moderne.

ПРОБЛЕМА ДАТУВАННЯ НАЙДАВНІШИХ УКРАЇНСЬКИХ БАГАТОЧАСНИХ ІКОН СТРАСТЕЙ ХРИСТОВИХ

Author(s): Nataliya Kravchenko / Language(s): Ukrainian Issue: 1/2014

This article is devoted to the problem of determination of the actual age of the oldest multi-tiered Ukrainian icons of the Passion of Christ.The article describes examples of such images in Western and Eastern Christian traditions. In particular iconography of Eastern Christian ancient icons on the Passion of Christ and the Resurrection are studied, including Milan diptych of the V century, Byzantine icon depicting the Passion of Christ of the third quarter of the XIV century from the museum of the Monastery of Vlatadon in Thessaloniki and two Novgorod "icons-tablets" of the XV century from the collection of Novgorod State United Museum Reserve. The author notes small sizes and common iconographic programs of the works among features of such images.Art works of western Christian art after the separation of the Church present special interest to this study. It was noted that big complex figured Crucifixes painted on wood and developed by the silhouette shape as well as compositions of the crucified Christ, coupled with scenes of the Passion on the sides of stamps became popular in Italy and the Balkans starting from the XII century. Crucifixes of the ХІІ – ХІІІ centuries that originate from Toscana were studied among the latest samples and common features of these works of art and Byzantine orthodox images were discovered.A new type of multi-tiered icon of the Passions, the main field of which holds a big picture of the Crucifixion with scenes of the Passion of Christ on both sides of it, starting from the Entrance into Jerusalem to the Descent into hell is considered as an interesting phenomenon in Western European painting of the XIII century. The icon by Duccio 1308-1311 for the main altar of the cathedral in Siena (Italy) is such work of art. Among the features of the image the author marks the large size of the work, extensive iconographic program consisting of 26 subjects, imitation of Byzantine artistic traditions. This principle of depicting of Passion of Christ with the Crucifixion of in the middle was widespread in large multi-tiered icons of other schools, in particular, in Ukrainian school.Images of the Passion of Christ in Ukrainian church painting were applied in mural painting from the XI century, later they were used in the figurative and symbolic systems of iconostasis on the holiday tier and from the second third of the XVII century they were applied on the top tier depicting the Passion of Christ. Large multi-tiered icons depicting the Passion of Christ that were placed on the north wall became popular also in the churches in Western Ukraine.Ukrainian multi-tiered icons of the Passion of Christ are distinguished by complex iconography depicted with a large number of subjects (up to 25 scenes), supplemented by apocryphal sources, these icons are large in size (about 2.5 x 2 m). Bright creativity of craftsmen, icon painters that added touching details from real life to the Gospel narratives was brightly reflected in these works.The oldest Ukrainian multi-tiered icons depicting the Passion of Christ that have survived to this day are the icon from Zdvyzhen village in Lemki region (collection of the Lviv National Museum), the icon from village of Trushevychi of Starosambirski district, Lviv region and the icon from the village of Mihova, Starosambirski district, Lviv region (collection of the Lviv National Museum). The determination of the actual age of these works was made in the 60’s of the XX century and the icon from Zdvyzhenya (XV c.) was recognized as the oldest one.The author analyzes the iconographic image of the Passion of Christ from Zdvyzhenya. The author denotes the compositional features of multi-tiered icons, selection of subjects and reveals signs of Western influences such as assimilation of certain elements of Western iconography. Particular attention is paid to the central story, the Crucifixion, in which the following borrowings of Western religious art of the Renaissance era have been found: the thieves are not nailed to the crosses and attached to them, the robbers had broken tibia, Angel and demons that take the souls of the executed are present on both sides of Christ and etc. In Catholic works some of these elements of the image of the Crucifixion scenes appear only in the XV century as an expression of new religious interpretations of the story. So their active use by folk artists in the Orthodox icon of the XV century during the period of tough confrontation between the two churches was impossible. Iconographic hallmarks scheme of Zdvyzhenya icon located on the lower tier supports this statement. In terms of attribution this image is a kind of synthesis of two different iconographers – Orthodox "Do not weep for me, Mother" and Catholic "Resurrection" (Rise of the Tomb of Christ). As Ukrainian works of art prove this iconography of Western origin began to be used in the Orthodox images only starting from the second half of the XVI century. Iconographic analysis of the oldest work of art among Ukrainian multi-tiered icons depicting the Passion of the Christ, such as icons from Zdvyzhen village prove that this work previously dated as the XV century could be created only in the XVI century, probably in the first half of the XV century. Thus, the more recent works, icons from villages of Trushevych and Mihova were created not earlier than in the middle of the XVІ century.

СУЧАСНА ІСТОРІОГРАФІЯ ПРАВОСЛАВНИХ МОНАСТИРІВ КИЄВА: ПОСТАНОВКА ПИТАННЯ

Author(s): Oksana Lastovska / Language(s): Ukrainian Issue: 1/2014

The most popular in the modern studies are Monasteries in Kyiv. Such factors contribute to this: 1) Kyiv is one of the oldest Ukrainian cities where the first monastery was founded; 2) The monasticism exists over the most long period of time there; 3) In many points exactly monasteries of this city became a models for monastic practice of other regions; 4) There exactly the monasteries emerged which became the shrines for the entire Orthodox world and the centers of the Orthodox culture.The central place in the historiography of the monasteries in Kyiv study occupies the history of Kyiv-Pechersk Monastery. In the post-Soviet period perhaps the greatest amount of scientific and popular researches was written about this monastery. Their characteristic feature is their versatility in different scientific areas and genres: purely historic, archaeological, biographical, art, source and monuments studies, etc. However a lack of historiographic researches is obvious among them.Often the researches have been published by the scientists of the National Kyiv-Pechersk Historical and Cultural Preserve. Chronologically these studies have a fairly broad framework that goes beyond the existence of only one monastery. The same can be said about other aspects of scientific interest (biographical, cultural contacts, interchurch relations, social situation, etc.). "Lavra Almanac" and "Mohyla Reading" are the leading scientific editions, where most materials on Kyiv-Pechersk monastery history have been published.St Sophia, St Cyril, Presentation of the Virgin, Mezhyhirsky, St Michael, St lor monasteries etc. were the other Kyiv monasteries to which researchers have paid much attention. In some cases, you can meet also summarizing re-searches on the history of Kyiv monasteries (like M. Yaremenko’s studies on the history of Kyiv monasticism of the 18th century). Of particular importance in modern historiography of Kyiv monasteries are monuments study because their goal is not only to study the existing monuments, but also lost ones (like the monograph of I. Margolina and V. Ulyanovsky about destroyed in 1936 bell tower of St Cyril monastery). Also the new direction in history was the study of Kyiv monastic cemeteries (St Flor, the Pechersk Monasteries). Archaeological researches are able to provide answers to the important questions on the history of the monasteries in the new social conditions and new methods of scientific work. In the post-Soviet period they have become regular in Kyiv-Pechersk Monastery. They showed the possibility to study the monastery territory using archaeological methods in diversity of chronological material as well as other aspects ( e.g. using anthropology). You must pay attention to the research of cave monastery complexes in the context of monuments studies. Most attention was given to Kyiv-Pechersk Monastery caves. At the same time the other cave complexes were studied. One of the first scholars who paid them attention was T. Bobrowsky. The idea of the existence of a number of cave monasteries in the vicinity of Kyiv is one of his concepts. They weren’t known from written sources, but archaeo-logical finds testify to them. The cave complexes of Hnyletsky, Zverynetsky monasteries and Kytayevo hermitage etc. have been studied also. Thus, we should note today the presence of a sufficient for the quantitative characteristics and diverse historiographical basis to create a generalizing historiographical research on the history of monasteries in Kyiv.

Православие на распутье. Проблемы принятия Святого и Великого Собора Православной Церкви на Крите (2016)

Author(s): Tadeusz Kałużny / Language(s): Russian Issue: 2/2017

On 18th-26th of Juni, 2016, the Orthodox Church held her Holy and Great Council at the Orthodox Academy in Kolymbari on Crete. The Council woke various reactions in the Orthodox world. The author of this essay wishes to acquaint the reader with the process of reception of the Crete Council in the Orthodox world. The topic has been presented in three parts: 1/ The Council on Crete (2016): general presentation; 2/ Reactions in the Orthodox Church to the Holy and Great Council; 3/ Reasons of divergence in evaluation of the Crete Council.

Problematyka Kryzysu Ekologicznego W Dokumentach Świętego I Wielkiego Soboru Cerkwi Prawosławnej (Kreta, 18-26.06.2016)

Author(s): Ryszard F. Sadowski / Language(s): Polish Issue: 1/2017

The Council, which took place on 18-26 June 2016 in Crete was an extremely important event that referred to the rich tradition of the Orthodox Ecumenical Councils. The Council pointed to the key challenges faced by man today. Among these challenges there is the ecological crisis. Teaching of the council suggests that this crisis is anthropogenic in its nature. Its sources are the secularization and the weakening of human ties with the Creator, which leads to egoism, individualism, consumerism and abuses against nature. As a chance to overcome the crisis, the council indicates ecological conversion, Christian asceticism, proper education and inter-generational responsibility.

Edycja i Opracowanie Naukowe Pism Polemicznych Kasjana Sakowicza i Piotra Mohyły. Problem Badawczy

Author(s): Zdzisława M. Kobylińska,Marek Melnyk / Language(s): Polish Issue: 1/2017

The purpose of this article is to present the research problem related with conducting a critical analysis of two polemical writings authored by the leading representatives of the Catholic-Orthodox religious polemics who lived on the Ruthenian lands of the First Republic of Poland. The works will include: Perspektywa (1642) by Kasjan Sakowicz and Lithos (1644) by Piotr Mohyła. The project, which is also aimed at later publication of the above texts provided with a commentary, will play a significant role in the development of knowledge about literary culture created both by the followers of the Catholic Church and by writers originating from the sphere of Eastern Christianity in the first half of the seventeenth century.

Ballafaqimi Shqiptaro-Grek për Kishën Ortodokse Autoqefale Shqiptare (1925-1928)

Author(s): Fatmira Musaj / Language(s): Albanian Issue: 01-02/2015

The study is devoted to the process of instituting to the Autocephaly of Orthodox Albanian Church (OACh) by the Orthodox Patriarchate in Istanbul during the years 1925-1928, which was declared by the Congress of the Orthodox community in Berat in 1922. The progressive forces within the country and in the diaspora, considered it as an important factor for the consolidation of the Albanian state and strengthening of its independence. Based on archival documents and historiographical literature, the article analyzes the attitude of Ahmet Zogu to the issue, his commitment, the Albanian government and patriotic figured inside and outside the church, to advance the process and the efforts of the Greek official and Church circles, which aimed to maintain their influence in Northern Epirus and the protectorate over the Albanian Orthodox Church in cooperation with the Orthodox Patriarchate of Istanbul. It also reflected the Albanian Government's efforts to resolve the issue in cooperation to the Patriarchate, but its continued reluctance to issue the certificate o f autocephaly, forced the Albanian government to undertake unilateral steps in the building of leading bodies of OAChA.

Fan Noli, the Albanian-American Community, and Albania

Author(s): Nicholas C. Pano / Language(s): English Issue: 02/2012

Fan Stylian Noli (1882-1965) is indisputably one of the most distinguished personalities of the Albanian National Renaissance as well as among the most gifted and versatile of the 20th century Albanian intellectuals. He has few peers in respect to the breadth of his contributions to Albania and Albanian culture. His accomplishments encompass the areas of religion, politics, literature, journalism, music, oratory, and history. During his lifetime, Noli mastered some twelve languages which enabled him to translate a variety of world literary and dramatic masterpieces into Albanian. Many of these translations are considered to be classics in their respective genres. It is no exaggeration to state that Noli was an archetypical polymath.

Quand l'Église orthodoxe d'Albanie prenait un caractère national et devenait autocéphale (1920-1923)

Author(s): Beqir Meta / Language(s): French Issue: 01-02/2013

Afin de donner un caractère national à ses trois différentes confessions religieuses, ce qui était une condition sine qua non pour la survie et la consolidation de l’État indépendant, l’Albanie a suivi un parcours difficile. L’État et les Orthodoxes patriotes albanais ont considéré ce processus non seulement comme un droit indéniable de la nation albanaise, mais aussi comme une composante importante de l’indépendance nationale et de l’édification d’une nation libre et dotée d’institutions saines et naturelles qui serviraient à sa cohésion. Contrairement à ces efforts, le gouvernement grec et certains autres facteurs étrangers se sont employés à leur renier ce droit et à inclure la question de l’Église albanaise dans la sphère des droits des minorités, considérant les efforts pour l’Église autocéphale comme une grave violation de ces droits. Bien que dépourvues de base réelle, les prétentions et la pression de la Grèce, du Patriarcat grec de Constantinople et des autres pays voisins a coûté beaucoup d’énergies au nouvel État albanais qui s’est trouvé confronté à des politiques obstructionnistes résolues.

По повод 250 години од укинувањето на Охридската архиепископија (1767 – 2017) и 50 години од прогласувањето на автокефална Македонска православна црква (1967 – 2017)

Author(s): Dragan Zajkovski / Language(s): Macedonian Issue: 1/2017

The Orthodox Understanding of War and Violence

Author(s): Danijela Milošević / Language(s): English Issue: 4/2017

The question of the influence of religion, i.e. the teachings of certain religions regarding the understanding of certain cultural, social and political phenomena, either individually or in cooperation, is of significant importance particularly when those teachings refer to the manifestations of political violence. Of fundamental importance is also a proper insight into the similarities and differences which exist in defining the authority these understandings impose, as well as the sources from which these interpretations are derived. In this paper, the author analyzes the Orthodox understanding of political violence and how it manifests itself, relying on the dogmatic teaching of the Orthodox Church whose primary sources are the Holy Bible and canonical law.

ПРВОРАЗРЕДНА СТУДИЈА О СТАРОЈ СРБИЈИ

Author(s): Radomir J. Popović / Language(s): Serbian Issue: 138/2012

Review of: Aleksandra Marković Novakov "Pravoslavna srpska bogoslovija u Prizrenu 1871–1890"; The Eparchy of Niš and Eparchy of Raška and Prizren, Niš 2011, 243 p. by: Radomir J. Popović