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The author believes that the justified conciliar emphasis on the centrality of the liturgy for the spiritual life of the faithful is often understood in an exclusive manner, which is one of the reasons for the decline of interest for individual prayer and even more so for asceticism in contemporary ecclesial context. He elaborates the given topic on the basis of the teachings of three Carmelite Doctors of the Church. More space is given to St. Theresa of Avila in the discourse on prayer, while in the development of asceticism greater attention is given to St. John of the Cross and St. Thérèse of Lisieux. Both themes are presented through four perspectives: theologal, absolute, dynamic and the perspective of adjustment. Central importance is given to the theologal perspective, because all the others in a certain way proceed from it as logical consequences.
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The current essay presents some aspects of the transition from ancient Greek philosophy to Christian thinking and of the Cappadocian revolution as seen by Metropolitan John Zizioulas in his two representative books for this topic, namely Being as Communion and Communion & Otherness: Further Studies in Personhood and the Church. The problems discussed have been organized in a number of subthemes, starting with the way the Supreme Reality is understood in the two universes of thinking, continuing with the perspectives on the relationship between Creator and creation, on the human condition, that of the body, the living world and matter and concluding with the possibilities of knowing God and participating to It and to the divine reality, subject that is greatly influenced by the perspectives on the questions listed above. As a presentation of Zizioulas’ theses, the essay reflects his insistence on the differences between the systems of thinking of the Greek philosophers and that of the Christians, as well as the author’s treasuring of the concepts of person and communion.
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Ungeachtet der Schlüsselrolle neutestamentlicher Christologie bei der Entstehung des nachösterlichen Glaubens und des daraus resultierenden urchristlichen Kerygmas blieb ungemindert das Interesse der Urgemeinde an historischem Jesus von Nazareth, an seiner Verkündigung und Lehre bestehen. Der älteste Evangelist Markus hat das in seinem Evangelium meisterhaft zum Ausdruck gebracht. Er schreibt »das Evangelium von Jesus Christus, dem Sohne Gottes« (Mk 1,1) in dem im Mittelpunkt Jesus von Nazareth steht, der »das Evangelium Gottes verkündet« (1,14). Dies geschah hauptsächlich in zahlreichen Gleichnissen, aber auch in vielen kurzen und einprägsamen Bildworten. Dazu kamen seine Wunder und Zeichenhandlungen. All‘ das und vieles mehr, vor allem sein Umgang mit der Schrift liess bei seinen Zeitgenossen die Frage aufkommen: »Wer ist dieser?« Bald wurde klar, dass die Titel, wie Rabbi, Prophet, aber auch Messias nicht ausreichen, sein Geheimnis zu lüften.
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This article deals with the problem of the ontology of Jesus Christ that emerges from the pages of the poetic works of the fourth and fifth century that are known as Homerocentos. It consists of three parts. The first presents the Homeric concept of the incarnation, which shows the understanding of the incarnation of the deity present in the Iliad and the Odyssey. In the second, a brief approximation of the incarnation tendency present in the Bible. The final part focuses on an attempt to harmonize the biblical and Homeric conception of the incarnation, and thus to reveal the ontology of Jesus Christ in the Homerocentos
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Jean Galot ist der beriihmte Christologie professor am PUG in Rom. In seinem Buch »Chi sei tu, o Cristo?« gibt er uns einen Uberblick der ganzen Christologie. Hier wird eigentlich das ziveite Kapital dieses Buches vorgestellt. Ergeht von der heutigen Situation in den christologischen Stromungen aus. Man fragt, soll man eine Christologie »von oben« oder »von unten« begriinden.
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Le spiegazioni allegoriche della messa erano molto popolari nel medioevo. II piu noto autore di questo genere era Amalario di Metz. La spiegazione allegorica della messa e un tentativo del tutto soggettivo di far comprendere diverse parti della messa alia gente che non poteva capire il latino. Cosi Amalario vedeva nello svolgimento dei riti della messa una allegoria di tutta la storia della salvezza: della promessa di un messia che sarebbe venuto, fino alia venuta dello Spirito Santo.
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Review of: Larry W. Hurtado, Destroyer of the gods: Early Christian Distinctiveness in the Roman World (Uništavač bogova: Posebnost ranog kršćanstva u rimskom svijetu) Waco, Texas, USA, Baylor University Press, 2016, 290.
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By issuing of the bull Sollicitudo Omnium Ecclesiarum in 1814, Pope Pius VI restored the Order of Jesuits, closed by Pope Clement XIV in 1773. Yet, in the territory of Latvia, which at that time was within the Russian Empire, the Empress Catherina the Great ignored the Pope`s bull and allowed the Jesuits to continue in their educational and cultural work. 200 years have passed since the restoration, and the Jesuit Order is celebrating this occasion wherever the Jesuits are involved in the work of parishes, universities, schools and charitable organisations. In Latvia due to the efforts of the Institute of Philosophy and Sociology of the University of Latvia suitable commemoration is taking place. I want to express my deepest gratitude to the specialists of religious studies for the initiative to set up a conference about the Jesuit contribution to the cultural heritage of Latvia. The academic conference was dedicated to the anniversary of the restoration of the Order of Jesuits. This conference was of the utmost importance because it served to permanently re-establish the work of the Order here.
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At the beginning of the text, the author sets in order some terminological issues. He explains how heresy is conceived on the ground of Christianity and how it differs from schism. He also shows contemporary changes in meaning and evaluation of concepts of “heresy” and “orthodoxy”. For that purpose, he refers to Gilbert K. Chesterton’s books. Then he proposes and proves the thesis that heresies in strict sense are not constructive, i.e. they cannot contribute to the progress of culture within which they exist. The main argument is as follows: heresies do not develop culture because their authors reject its achievements (i.e. cultural heritage) and try to shape the culture anew according to completely different principles.Referring to activity of the Waldenses movement, the author shows that heresies can be constructive only indirectly—as inspiration to improve the orthodox religion. This improvement consists in making dogmas more precise and also in modification of functioning of religious communities and institutions. The Waldenses had an influence on these two areas. On the matter of doctrine their role was that they helped the Catholic Church to point at and criticize these elements of Catharism which were in disagreement with Christian dogmas. When it comes to practical and institutional issues, as “the movement of the poor”, they prepared a ground for the mendicant orders.
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The scope of historical transformation starting from 1492 could have been caused by the fact that Columbus’s voyages triggered off the process of re-defining rules and connections in the New World inhabited by various peoples. Important questions were raised: how to reconcile the variety of cultures and historical trajectories with a Christian impulse, and mainly with a universality of human values which could harmonize social relations with the variety of peoples and cultures, permeated by the power of otherness and inequality. Those issues brought about political and moral dilemmas for America’s conquerors. One can state that year 1492 symbolized an early dawn of our own era and many towns which were founded in America by Christopher Columbus and his successors became a symbol of struggle for justice, equality and peace for many nations, with memorable victories and failures, the majority of which have been too easily forgotten or ignored. But the most important sign of this significant year 1492 was kindling of the holy fire of the future, which gave hope to release a vital force of America’s peoples, regardless of their skin color and country of origin.
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Canon of Košice Miklós Pfeiffer was a well-known and recognized public figure of Hungarians in Upper Hungary who after World War I found themselves in a minority position. The stages of his life were divided among three countries. He grew up in the Austro–Hungarian Monarchy and was ordained as mass-priest in 1909. He devoted the acme of his career to pastoral care of Hungarian inhabitants in the interwar Czechoslovakia, he first of all dedicated his efforts to education of university students. At the age of nearly sixty he had no choice but to immigrate to Switzerland. However, it maybe was a mitigation for him that he returned back to the scene of his university studies. This bibliographic summary outlines the stations of Miklós Pfeiffer´s life and career, endeavouring to be as complete as possible.
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The Hebrew phrase tikkun olam means repairing, mending or healing the world. Today, the phrase tikkun olam, particularly in liberal Jewish American circles, has become a slogan for a diverse range of topics such as activism, political participation, call and pursuit of social justice, charities, environmental issues and healthy nutrition. Moreover, the presidents of the United States who attend Jewish religious days and Jewish ceremonies state the tikkun olam in its Hebrew origin, pointing out its origin embedded in the Judaism and a religious rule and/or an obligation that is important in Jewish tradition and thought. Nevertheless, when we look at the context of religious literature in which the phrase is used, it is seen that, although it is difficult to make a clear definition, it does not reflect modern/widespread uses and their meanings. Furthermore, tikkun olam is an ignored and even rejected concept by the Rabbinic Judaism which claims to represent the tradition and its current representative Orthodox Judaism. This fact is also seen in the usage and prevalence of the term in the U.S. and Israel. Thus, in this article, especially with reference to the norms of Mishnah, the religiousjuristicial contexts and possible meanings of the phrase of tikkun olam, the notion of tikkun olam in Jewish liturgy and its implied meaning and the Kabbalistic understanding of tikkun will be presented, the development, changing and conversion of the phrase in modern age and its contemporary usage areas and reinterpretations will be demonstrated.
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The Donatist Movement represents a phenomenon that can be studied as a paradigm for the emergence of schisms and their evolution from a canonical-disciplinary deviation to a dogmatic-moral one, transforming the dissident group into a heretical one. This study aims to deepen the way in which the resistance of the Numidian clergy was consolidated during the Constantinian dynasty despite the concessions and pressures exerted on it.
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In the Old Testament, we do not always find texts or histories lacking in violence or war, perhaps because ancient Israel did not enjoy peaceful times. Israel actively participated in various conflicts with neighboring peoples and theologized about that war. Israel, on the other hand, suffered from the war and considered this suffering as directly related to Yahweh's plans. Israel has grown and developed as a culture and nation in the context of empires whose domination strategies have certainly included war. That is why the Old Testament texts contain the whole range of attitudes and experiences related to war. The Book of Joshua does not transmit historical information, but rather a theological message that God protects the chosen people and provides the guarantee of a fulfilled life, and the condition of fulfilling these promises is linked to absolute fidelity to Yahweh.
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One of the important authors of famous hadith collection known as el-Kutub al-sittah in the science of Hadith is Muhammad bin Ismail al-Bukhari (256/869). Bukhari is known not only as a narrator but as a historian as well. His works such as al-Tarikh al-saghir, al-Tarih al awsat, alTarikh al-kabir, and Kitab al-duafa were the works which have been used in common by the science of Hadith and History. In this paper, the point whether Bukhari’s using Sirah and Maghazi narrations in his Sahih is the manifestation of his historian side or it is a requirement coming from general features of hadith books will be examined. Moreover, Bukhari’s sensitiveness about the health of Sirah and Maghazi narrations will be tried to bring up with their examples.
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Bubnó Hedvig, Horváth Emőke, Szeljak György (szerk.): Mítosz, vallás és egyház Latin-Amerikában. A Boglár Lajos emlékkonferencia tanulmánykötete. Károli Gáspár Református Egyetem – L’Harmattan, Budapest, 2016. 342
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The exposure of the agnostic character of Confucianism by Western sinologists has contributed to the unilateral perception of the Chinese religion as dominated by magical activity. The incompatibility of Chinese beliefs with theistic religions, which put God’s presence or the personality of the deity in the foreground, caused the conviction of sinologists has been duplicated by Western researchers of religions. As a result of such an attitude, the residents of the Middle Kingdom were treated as superstitious or even non-religious.Republican politicians, and after them the ideologues of the Maoist CPC, who fought against the “religious superstition,” took it similarly. The persistence of “superstition” was supposed to stabilize social divisions, inhibit development and prevent the effective communication of the party with the people. However, forced atheism, contrary to the expectations of the Maoist communists, did not become a catalyst for uniting the nation or a tool for progress, but it sterilized people spiritually and as a result, instead of coexist peacefully, they sought for their own survival, also at the expense of others.Mao died and was replaced by a pragmatic Deng. He and his successors adopted the view that the possible usefulness of religion suspends any prejudice against it. Moreover, where religion turns out to be useful in building the power of the country, it should be promoted and supported. However, this does not entail a declaration of full religious freedom. Besides, not all religions present in China are treated with equal favour. For various reasons, Chinese Buddhism is distinguished (Hàn chuán fójiào 汉传佛教). The activity of religious institutions is rationed and, in relation to various religions, accepted to a different degree.The paper contains an analysis of the indicated and other aspects of the presence of religion in present-day China.
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