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There are testaments from the 16th century preserved in Kremnica state archive. They are written in Latin, German and in one sample also in Slovak language. Last wills prepared a man for a death in spiritual and secular (division of property) way. Testaments eliminated conflict between secular property and desire for an eternal life. Formally testaments consist of several parts – invocation, intitulation, profession of faith, passages about human mortality, composing of the last will and redress of sins, heritages of property, confirmation, corroborating and date formulas. The content of the testaments is an important historical source for economic, law, culture, regional history and also history of material culture and everyday life.
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The aim of the author was to outline the development of the Slovak order education system on the example of three Czechoslovak order real gymnasia in Košice in the third decennium of the 20th century. It resulted in a picture of the studied gymnasia in the years 1935 – 1938. An absence of archival materials constituted a limitation to the research and processing of its results.
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This paper describes the political and other influences on the foundation of the University of Košice in 1657. The surprising hesitation of the Hungarian king Leopold I and the Jesuits in Vienna in particular leads to some probable interpretations. The contemporary speculations within the Austrian Society of Jesus regarding the partition of the province in two parts and establishment of an autonomous Hungarian province are in the centre of attention.
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The article presents the program of sexual education prepared and offered by Krakow Branch of the Planned Parenthood Association in the wider context of socio-political situation in Krakow (1956 – 1989). Since the beginning of the Association’s existence, the special attention was paid to the development of educational program, which concerned the different aspects of „family life“. The article is going to answer the questions about its goals, the educational tools used to achieve them and its social targets. To accurately determine the position of the Association in the city‘s community I will analyse its foundation and activities in wider context of the pre-war traditions of the organisation and the activities regarding premarital counselling undertaken by the Krakow Catholic Church.
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Till now, the modern period of the Kraków Dominican Convent was not searched and describe well. Also, in Europe one can find limited number of the Dominican Convent education system information and the convents history studies using prosopographic approach were rather exceptional. That’s way in this paper sources on the history of the dominican studium generale will be exemined. Search querry in cracow archives shows a great variety of important aspects connected with dominican education. For exemaple friars mobility during 16th – 17th centuries, linkages with the university intellectualists, culture transfer between the middle class society and the monastic one.
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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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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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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 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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Anthony is a highly honoured saint, considered to be a patron and a defender of various diseases. The church “St. Anthony” in the smallest town in Bulgaria – Melnik – is known exactly for its healing aspect and can be identified as one of the most sacred cult sites in the surroundings, connected with numerous stories of miracles, healings, interesting and rare ritual practices. The modern state and functioning of the church is a complex of different components that build the role and importance of the cult site as a very attractive place for pilgrimage and healing. Besides of the cult of the patron itself, these components include also various miraculous objects, iconographic features, the location of the church, and characteristic stories of miracles, media, and personal representations and interpretations. In this article, I will examine the cult of St. Anthony in the city and church dedicated to him through the prism of two basic elements – miraculous objects or other ones in the church area and beliefs and ritual practices related to them. It is precisely the connection between the different components of the cult site, combining diverse objects of pilgrimage, honoring, and usage, that creates a truly unique context in which this church, the only one in the country until recently dedicated to the St. Anthony, exists. The analysis is based on observations from conducted fieldwork studies in Melnik and bibliographic and online surveys in the period 2016–2018.
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In the thirteenth century, in the calendar of the Catholic Church, a special day is established to honour the Holy Communion – the bread and the wine, turned into the Most Holy Body and Blood of Christ. The feast is celebrated everywhere in the Catholic world with a solemn liturgy and a procession. The article presents in a comparative perspective fieldwork observations and documentation of this Catholic feast in two villages in Bulgaria and in Poland: the village of Oresh, Svishtov region (in 1995 and 2015) and the village of Złaków Kościelny, Łowicz district, Łódź voivodeship (in 2016). The author outlines the specific characteristics in performing of the feast in the two communities (Corpus Christi in Oresh; Boże Ciało in Złaków Kościelny), conditioned by differences in the confessional and cultural history as well as by different conditions of practicing the religious traditions.The comparative study shows the significance of local identity, expressed through elements of inherited traditional culture. For the Bulgarian Catholics, cultural identity is affirmed mainly through their religious affiliation, which is different from the official Orthodox religion, predominant in the country. The revival of the festive Catholic processions in modern times is an expression of the desire for a sustainable connection with the restored family and community confessional tradition. An essential expression of the local specificity in the religious festivity of the inhabitants of the Polish village is the adherence to traditional elements of the folklore culture, which have cultivated the local religious tradition.
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Polish popular religious songs are part of the repertoires of both the Roman Catholic and the Eastern-rite Catholic Churches in Bulgaria. These songs were introduced in the paraliturgical practice via different ways. One reason was the influence of missionaries from monastic communities from Poland: the friars from the Resurrectionist Congregation, the Order of Friars Minor Capuchin и the Order of Friars Minor Conventual. On the other hand, the personal influence of St. Pope John Paul II also contributed to the process. During his pontificate, some Polish popular religious songs that he supposedly liked gained popularity in Bulgaria. The presence of Polish popular religious songs in the Eastern Catholic repertoire, accepted and assimilated in the local tradition, is an example of various interactions: between East and West; between Roman Catholic and Eastern Catholic music; and between two Slavic cultures, the Polish and the Bulgarian one. The popular religious songs are a brilliant example of cultural transfer, implemented on different levels: religious, confessional, national and universal. The focus of the paper is on three songs, which are a part of the Eastern Catholic song repertoire in modern times.
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Grégoire Zugravul (‘le Peintre’), connu toute sa vie comme Papathodor, Popovici et Frujinescu, a été l’un des peintres les plus importants de la Valachie à la fin du XVIIIe siècle et l’initiateur du courant d’occidentalisation dans l’art local. Constantin Săndulescu-Verna a découvert dans un carnet de croquis ayant appartenuau peintre que Grégoire est né près de Bucarest, dans le village de Frunzănești, au sein de la famille du prêtrepeintre Tudor, et qu’il a fait son apprentissage en 1766, à la l’âge de 16 ans, auprès d’un certain maître Jean / kirIancu. Ensemble, les deux hommes ont voyagé pendant dix ans sur le territoire de l’Empire des Habsbourg etont signé ensemble l’iconostase du monastère de Lepavina en Croatie, ainsi que celui de l’église de la Nativité de Saint-Jean-Baptiste à Székesfehérvár, en Hongrie. De retour en 1777, Grégoire a commencé une carrière prolifiqueen tant que peintre d’icônes; mais il a également peint les fresques de l’Église de l’Icône (Biserica Icoanei) àBucarest, des enluminures de manuscrits et des peintures à l’huile, y compris la vaste composition historique représentant Nicolas Mavrogheni distribuant des récompenses aux soldats qui avaient participé aux combatscontre les Autrichiens (1789), aujourd’hui dans les collections du Musée National d’Art de Roumanie, à Bucarest. Jusqu’à présent, cependant, l’identité de Maître Jean et la portée européenne de la carrière de Grégoire n’étaient pas connues en Roumanie. On considérait à tort que Jean devait être un peintre local, identifié soit au maître de l’école de peinture de l’évêché de Râmnic, soit à Ivan ‘le Russe’ (Rusul), maître de l’école de peinture du monastère de Căldărușani. Plus récemment, C. Săndulescu-Verna et M. Sabados ont supposé qu’il pouvait être d’origine balkanique, mais sans réussir à repérer son identité précise : peut-être un peintre grec ou macédo-valaque. La présente étude relie pour la première fois les recherches roumaines sur ce sujet à celles menées en Serbie(Aleksandra Kučeković), Bulgarie (Emmanuel Moutafov) et Bosnie-Herzégovine (Ljiljana Ševo). Les documents permettent d’identifier ‘kir Iancu’ avec Jovan Četirević Grabovan, aroumain d’Albanie, auteur de fresques dusanctuaire et de la nef de la cathédrale épiscopale de Roman (Moldavie). La carrière de ce dernier est jalonnéepar les étapes d’un parcours remarquable pour cette époque. Ses voyages relient littéralement l’Occident à l’Europe de l’Est, de la Croatie en Russie à travers Buda et Bucarest, et dessinent une perspective entièrementnouvelle sur les relations qui animaient le milieu culturel des peintres valaques du XVIIIe siècle. Comme Jovan, son élève Grégoire a joué également le rôle d’un ‘véhicule’ exemplaire des transferts culturels entre Occident et Orient, maillon d’un grand réseau commercial et politique développé à l’intersection des trois grands Empires: ottoman, russe et autrichien. Il a influencé de manière décisive l’évolution de l’atelier de peinture du monastèrede Cernica et s’est imposé comme une figure clé de la scène artistique locale ; il a été l’un des premiers peintresà moderniser l’art local. Par-delà les éclaircissements qu’elle apporte sur l’apprentissage de Grégoire Popovici,cette étude permet aussi d’attribuer les icônes de l’iconostase de l’Église Manea Brutaru de Bucarest au peintreJovan Četirević Grabovan, et d’identifier dix nouvelles oeuvres du peintre Grégoire, y compris les fresques del’Église de l’Icône à Bucarest. Elle transcrit sept inscriptions inédites des icônes de cette église et identifie le ssources artistiques du cahier de modèles du peintre et des icônes de l’iconostase de la chapelle dédiée à Saint Lazare au monastère de Cernica dans un exemplaire de la Bible Ectypa ayant appartenu au même Maître Jean.
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Articolul prezintă câteva observații asupra a două instituții monahale rusești înființate pentru comemorarea vitejiei și eroismului soldaților și ofițerilor ruși morți în timpul războiului ruso-turc din 1877-1878: Mănăstirea Înălțării Domnului, cu biserica „Sf. Alexandru Nevski”, construite între 1879-1882 pe dealurile Bakadzhik de lângă Yambol, la ordinul celebrului „General Alb” Mihail Skobelev, și Mănăstirea Nașterii Domnului din orașul Shipka, construită (și probabil și sfințită în 1902) la inițiativa mamei generalului, OlgaSkobeleva, de către un comitet director condus de diplomatul și omul de stat rus Nikolai Ignatiev.
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The ‘life’ of an object (the date of creation and its ‘adventure’ throughout time) can be revealed through a masterly interplay of historical, conservation, and scientific investigation. This is why a fruitful collaboration between chemists and restorers within the RICONTRANS Project(Visual Culture, Piety and Propaganda: Transfer and Reception of Russian Religious Art in the Balkans and the Eastern Mediterranean (16th-early 20th c.) has been initiated, in order to gain new insights into the phenomenon of the transfer and reception of Russian iconography in Transylvania.
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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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