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In this paper are compared two researches (from the 20th and 21st century) in the field of exegesis and understanding of liturgical texts in Anglo-Saxon England: Joseph Jungman’s (1889–1975) and Jesse Billett’s (since 2003, he was engaged in research in the field of Liturgy and Church chanting) that is based on the historical sources. Special emphasis is placed on recent research that is far more comprehensive and includes work on already described historical source. The essence of the work is a scientific review of the book The Divine Office in Anglo-Saxon England, 597–c.1000, by Jesse Billett, with a comparative analysis of Jungmann’s book The Mass of the Roman Rite.
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The paper shows views of the Serbian Orthodox Church, the Socialist Federal Republic of Yugoslavia, the League of Communists of Yugoslavia (SKJ), the Socialist Alliance of Working People of Yugoslavia (SSRNJ), Serbian Orthodox Patriarch German, Yugoslav President Josip Broz Tito on character and work of Cypriot Archbishop and President Makarios through coverage of SKJ and SSRNJ press, Serbian Orthodox Church magazine, political and daily newspapers about Makarios’ health problems and death (1977).
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Carmelites initially were order of hermits gathered on Mount Carmel in Holy Land, probably in the twelfth century. They migrated to Europe on account of Muslim danger in the thirteenth century and soon became a mendicant order. Insight on the beginnings of Carmelite order is important for uderstanding their later development. Their medieval heritage was the foundation on which order will be further formed, especially in the sixteenth century, under the influence of Teresa of Avila and John of the Cross. In the seventeenth century order established a wide network of misssionary work, which included Latin America and China. As a result of the French Revolution, the existance of the order was endagered, but the carmelite way of life was re-established in the nineteenth century.
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Presented paper analyses certain events from Church history in the period from 5th to 9th century, in the context of position and role in the Church of the Bishop of Rome. The research has shown that in the cases from this period that have been analyzed different ecclesiological approaches have already been formed in the East and West. That included different approaches regarding primacy of the Bishop of Rome in the Church. Furthermore, this led to forming both Eastern and Western churches as two self-contained and mutually isolated worlds. Finally, that created the atmosphere of the final division, which will happen few centuries later.
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In this paper we discuss the place and role of the Roman church and bishop during the first three centuries of the post-apostolic period. The events and scripts of the early Church history show that attitudes of Rome were accepted at almost all the most important discussions and disputes. It clearly points to the obligatory significance and spiritual authority of the Roman church related to others local churches. However, the same sources also prove that there was no common jurisdictional primacy of the Roman bishop during that time. We conclude that the special authority of the Roman church was out of question according to witnessing the truth about actual problems, but that such a position of the Roman church did not imply any church-legal domination above other local churches.
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This is a story about the life of the Bishop of Šumadija Valerijan Stefanović. This biography of one of the momentous bishops of the Serbian Orthodox Church in the difficult period of persecution, has been, for the first time, based on the documentation and testimonies. There was not much writing about this ecclesiastic, but numerous testimonials remained after this modest Godly man who never stirred up any conflicts, but discretely and resolutely mended and built.
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In the present paper we deal with the relation of the Orthodox towards the issue of Papal primacy in the period after the Great Schism up until the fifteenth century. Our research has shown that the new rise of papacy had been interpreted differently. In the West, it was generally understood as the legitimate consequence of the development of the early Christian Church structure, while in the East it was considered as a radical revision of the Church structure and organization, due to the papacy being formed as a substantially higher order of authority, compared to bishopric authority. This paper has shown that what happened was a radical discontinuity, which in turn reveals that the rapid development of the papal monarchy from the XI century on can not be understood as a natural development of the organization of the early Church, and as such, despite the temptations of the Lyon and the Florentine Union, it was not accepted in the Orthodox East.
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Fra Luku Markešića poznajem od 1954. godine kada sam došao u Sjemenište u Visoko u šesti razred gimnazije. Fra Luka je tada bio učenik petog razreda. Živeći više godina zajedno u Sjemeništu i Bogosloviji, dobro smo se upoznali.
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After decades of absence and negative attitude toward it, religious education was „rehabilitated“ parallel with social transformations which took place in that time, and from Nov. 2, 2001 it was practically included again in curriculum for elementary and secondary schools in the Republic of Serbia. At the beginning, religious education was an optional school subject. Soon thereafter (2002) it became the elective school subject, but as a part of the official curriculum. The first religious education lecture was given in the large hall of the elementary school „Kralj Petar I“ in Belgrade. This first religious education lecture, given in the oldest school in Serbia and the historical landmark, situated nearby St. Michael’s Cathedral and the Residence of the Serbian Patriarch, was attended by first-grade pupils, their teachers and the school director, but also by a team of experts consisted of the highest representatives of churches and communions (Minister of Religions), the Serbian Patriarch Pavle, Prime Minister and Minister of Education in the Government of the Republic of Serbia.
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From the outset, the Christian hymnody occupied an important role in Church’s worship. The hymnody served the purpose of facilitating worship by virtue of its esthetic potential. The second, and equally, important purpose of the hymnody is didactic; namely, the theological content of the hymns served as a powerful instructional tool in the church’s doctrine. The two purposes of the Orthodox hymnody are evident in the work of Stevan St. Mokranjac’s work on preserving and enriching the sacred music of the Serbian Orthodox Church with original choral arrangements. I argue that Mokranjac’s opus of sacred music of the Serbian Orthodox Church, which is marked by a fortunate balance between didactic power and restrained esthetic sensibility, is a noteworthy illustration of the successful process of contextualizing theology, as a means of augmented missionary efficiency.
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In this article author presents documents regarding the refuge priest Simeon Ilić, who required a canonical acceptance by the autonomous Church and Archbishop of Belgrade and Metropolitan of Serbia. Providing original documents, this article presents a socialhistorical context of the activities of the orthodox priesthood in the area of north-east Bosnia, i. e. Metropolis of Zvornik, in mid XIX century. Presented documents are kept in the Archives of Serbian Orthodox Church, Consistory of the Metropolis of Belgrade Fund (this specific archive fund is in the process of consolidation).
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In 1967, Sr. Maria Helena Ostrogórska, a Discalced Carmelite, gave rise to a charismatic prayer group called “Worshipers of the Holy Spirit – Penitential Fires”. The members, hidden from the world, undertake voluntary penance for their own sins, for the sins of the Polish nation and for all humanity. Thus, they respond to the message of Our Lady of Fatima, calling for repentance and prayer. She is the author of numerous theological and ascetic writings.
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The twentieth century in the Catholic Church was the age of martyrs and witnesses to the faith. One of such witness is Archbishop Teofilius Matulionis, who was born in Lithuania, worked in Russia for a long time and spent many years in Soviet camps. The bishop was a man of prayer and a great organizer of the spiritual life, faithful to his vocation, obedient to the Apostolic Throne, and scarifying. Although Theophilus Matulionis did not lack for suffering in his life, he was always a witness to the Gospel, matured in the virtues of faith, love, and hope. His life and deeds were appreciated by Pope Francis declaring him blessed.
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Joachim of Fiore is one of the most interesting personalities of western late medieval church life, who was recognized as prophet in his lifetime. With his work he predicted foundation of Franciscan and Dominican orders, and left influence on spiritual Franciscans, heretical groups – Apostolic Brethren, Fraticelli, Provençal Beguines, but also on Augustinian hermits and Jesuits. Joachimist influence can be traced to the 17th century, and there is an echo of his work in writings of 18th and 19th century thinkers.
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