![XII. Piusz pápa, Az üldözött zsidók megsegítője (Gordon Thomas: XII. Piusz és a zsidók. A Vatikán titkos zsidómentési terve a náci időkben)](/api/image/getissuecoverimage?id=picture_2018_45548.jpg)
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By transmitting the teaching of faith in the so-called patristic phase, which imprinted the Orthodox spiritual foundation in the Slavic/Romanian space, a world was born about which we can say that has a tremendous value for the Christian culture and spirit in the Slavic/Romanian space. This is done through missionary ties, by translators, trying to offer to the people, in their languages, as much as possible from the Orthodox treasury of patristic literature.
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For the Romanian Diaspora, Vienna has represented civilization, prosperity and culture. During the imperial period, the Romanians contributed a lot to raising their prestige in the eyes of the Viennese. After the great events of November 28th 1918 (the union of Bukovina with Romania) and December 1st 1918 (the union of Transylvania with Romania), the Romanians' desire for affirmation and promotion of traditional values was emphasized. The efforts made by the Romanian Diaspora in Vienna for two decades in order to establish a Romanian Orthodox sanctuary in the imperial capital were crowned by victory, highlighting the communion between the Greeks and the Romanians and the good collaboration between the Viennese local authorities and the representatives of the Romanian Diaspora. The documents discovered by me at the County Directorate of the National Archives of Suceava manage to firmly complete the picture of the beginning of a Romanian Orthodox sanctuary in Vienna. Their full rendering represents a real help to historians who can deepen and use the information in other scientific research topics.
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From a political, economic and cultural point of view, communication between the East and West of Europe existed since the farthest century. Between the eastern and the western parts of the European continent, a long and alive contact have been sustained, in which Orthodoxy was always the one who opposed for the Western, Roman Catholic and Protestant ideas, with its theological principles. The expression of the synodality of Orthodox local churches in the 18th century was closely linked to the territorial authority of the Ecumenical Patriarchate and to the geopolitical context. From this perspective we can talk about the manifestation of Pan-Orthodox unity in the 18th century, which was possible due to the active involvement of the Ecumenical Patriarchate in the territory, its role as mediator between the empires and the free circulation in the Orthodox world of ideas, documents and clergy.
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This study continues the series of descriptions of XVIIth century slavo-romanian manuscripts belonging to Metropolitan Anastasie Crimca of Moldova already published. The presentation of these manuscripts – to be found nowadays in the Science State Library V. Stefaniuc in Lvov – help us to better understand the richness scholarly activity of this bishop, and the activity of the Moldavian Scriptorium at the beginning of the XVIIth century. Created for the monastery of Dragomirna near Suceava, this unique liturgical book, remains of a big collection of Menaia, is described and analyzed in all its details.
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The study entitled ”The Orthodox Church’s Press during com munism. The censorship describes a part of persecutions suffered by the Orthodox Church press during the communist regime. The author emphasises that in communism the politics and the journalism were mixed and they formed a single principle: the censorship. After 1989, the Church saw mass media as a real way to transmit relevant information from the ecclesial environment, preaching the Gospel, and strengthening the faith. History, culture and faith are the main features that he has attempted to highlight in his study.
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The Byzantine music is a kind of dialogue with God, a form of theology through musical sounds, a beautification of divine worship, and an effective way of praying, according to the dictum: “the singer prays twice” (Martin Luther). Being rooted in the synagogue tradition of psalmodie, the church music has been adapted to the new dogmas of Christianity, changing over the centuries into what is known today in the Orthodox Church. For the early period of Christianity, the hymnography contributed to the spread of the new teaching and became a new way of dialogue with the divinity. Gradually these hymns began to be sung, while new forms of poetry, such as the hymn, the condac and the canon, the expression of the divine public worship being also made by means of already established music during the flowering period of the Byzantine Empire. Its continued development and embellishment made it difficult for the performers, which required its simplicity and uniformity that followed in 1814.
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The Romanian culture is closely linked to the development of the OrthodoxChurch in the territory. Christianity have been cultural influenced the Carpatho-Danubian-Pontic territory, combining religious ideas and beliefs in the Christian tradition,offering Christian-Orthodox culture to future generations. The Churchʹs contributionto the cultural formation and development of the Romanian countries, and later ofRomania, is recognized in history, the Romanian Orthodox Church, gaining this meritthrough the collective and continuous effort of its clergy and laity. The involvement ofthe clergy in the cultural development of the country has been achieved from the earliesttimes to the present day, and this has been achieved in a high percentage especially inthe rural area, where specialized teachers later came to arrive. Thus, until the time ofunion between Cuzaʹs time and later in the period of the kingdom, the priests dealt with theeducation of the countryʹs sons, the teaching of various subjects, the much-desiredtextbooks for long-standing liturgical books. The recognized authority of the priest inthe territory was to be spoiled during the communist period, and then surprisinglyafter 1989.Keywords: Romanian
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This paper aims to review the positions of Theodoret of Cyrus on Messalianism. After a brief presentation on Messalianism and of the position taken against it by some Church Fathers and synods, the author formulates the hypothesis that Theodoret, while taking a position on Messalianism, was careful not to harm the reputation of Antioch, as this theological centre could be perceived in Alexandria as a fief of Messalianism in the East. In Historia religiosa Theodoret carefully avoids any association of his ascetic heroes with Messalianism. The report on Messianism in Historia ecclesiastica also carefully disconnects Antioch from Messalianism and declared that Syria was cleared up of their influence.
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Philotheos Kokkinos was one of the most prolific late-Byzantine hagiographers, who eulogized saints of old, as well as contemporaneous holy figures. He dedicated the first among his vitae of contemporaneous saints to the little-known holy man Nikodemos the Younger from the Philokalles monastery in Thessalonike. While superior of this monastery, Kokkinos gathered information about the holy man’s life and arranged it into the form of a short vita, titled hypomnēma (BHG 2307). This article analyzes the ways in which Kokkinos constructed an identity in narrative form for Nikodemos, exploring elements of holy foolery, hesychast influences, the miracle accounts weaved into the narrative, as well as its intended audience.
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Pierwsza część artykułu omawia historię emigracji Tatarów krymskich na ziemie osmańskie od rosyjskiej aneksji Krymu w 1783 roku do przejęcia półwyspu przez bolszewików. Przedstawiono w niej okoliczności największych fal emigracji i uchodźstwa pomiędzy Krymem, Dobrudżą i Anatolią. W drugiej części zaprezentowano stowarzyszenia Tatarów krymskich, żyjących na terenie państwa osmańskiego i późniejszej Republiki Turcji, konsolidujące krymskich emigrantów w okresie międzywojennym aż po czasy najnowsze. W nowej sytuacji geopolitycznej krymskotatarska diaspora w Turcji podejmuje następujące zadania: kultywowanie tradycji narodowych, edukacja, działalność wydawnicza, pomoc finansowa Tatarom na emigracji. W tej części pracy przedstawiono dwie największe instytucje diaspory Tatarów krymskich w Turcji – Stowarzyszenie Krymskie (Kırım Derneği) oraz Fundację Krymską Emel (Emel Kırım Vakfı).
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W lutym 2019 roku minęło pięć lat od zajęcia Półwyspu Krymskiego przez Rosjan. Autor podjął próbę wieloaspektowej analizy tego kryzysu politycznego. Artykuł został podzielony na punkty, odzwierciedlające poszczególne elementy impasu krymskiego. Najpierw ukazano analizę historyczną – miejsce i rolę Półwyspu Krymskiego po demontażu systemu komunistycznego oraz powstaniu niepodległych państw. Następnie opisano rosyjskie działania militarne na Taurydzie. Z tych wydarzeń wyprowadzono wnioski polityczne, społeczne, kulturowe.
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Artykuł omawia losy Tatarów na terenie PRL. Pierwsze gminy muzułmańskie powstawały po roku 1945 jako efekt tzw. akcji repatriacyjnej, czyli przesiedlania ludności polskiej z terenów anektowanych przez Związek Sowiecki na odłączone od Niemiec nowe Ziemie Zachodnie. Autor przedstawia przede wszystkim dzieje Tatarów polskich przybyłych z byłego województwa nowogródzkiego i osiedlających się w nowych województwach północno-zachodnich. Sporo uwagi poświęca zwłaszcza Gorzowowi Wielkopolskiemu, który wiele lat stanowił największe skupisko i ośrodek życia kulturalnego Tatarów polskich w PRL. Według przeprowadzonego w 1965 roku spisu prawie połowa populacji tatarskiej północno-zachodniej Polski mieszkała w Gorzowie. Kolejny spis w 1985 roku pokazał znaczny spadek liczby gorzowskich Tatarów. Była to stała tendencja, która na początku XXI wieku doprowadziła, do zawieszenia działalności gminy w Gorzowie. Jednak, jak pokazuje autor, Tatarzy polscy – chociaż rozproszeni w wielu miastach (Szczecin, Warszawa, Wrocław, Białystok) nadal pozostają obecni w życiu naszego kraju.
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Wśród Tatarów polskich myśl o niepodległości Polski była żywa w czasie zaborów. Swoją wierność Rzeczypospolitej poświadczyli czynem zbrojnym u zarania odradzającego się po 123 latach niewoli państwa polskiego. Walczyli również w obronie niepodległości Polski zagrożonej najazdem bolszewickim w 1920 roku. Bohaterem narodowym Tatarów polskich stał się Aleksander Sulkiewicz, żołnierz I Brygady Legionów Polskich i jednocześnie przyjaciel Józefa Piłsudskiego. Więź Tatarów z Polską pogłębiała się podczas ich służby w Wojsku Polskim. Lata międzywojenne Rzeczypospolitej były okresem wielkiego odrodzenia się społeczności Tatarów polskich. Tym boleśniej odczuli oni upadek Polski we wrześniu 1939 roku.
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The events of 1821 in the Romanian principalities resulted in the return of arthly rulers after Phanariots century. Immediately, Sublime Porte decided to remove Greek monks from Romanianmonasteries dedicated to the Holy Places of the East, because of their betrayal during the Greek revolution for national independence. A few years later, under pressure from Russia, who protects the Holy Places, against Romanian interests, Turkey was forced to allow the return of Greek monks in the Romanian Principalities, with higher claims. Secularization has failed and the conflict between the Holy Places and Romanian Principalities become very stressed until the true secularization during the reign of Cuza in 1863.
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Narracja ewolucyjna w spojrzeniu na wszechświat jest w historii myśli eklezjalnej dość nowa i rodziła się w bólach. Głoszony był, dominujący w Księdze Rodzaju, kreacjonizm. A stwierdzenie Jana Pawła II, że ewolucjonizm jest czymś więcej niż hipotezą, wywołało sensację.
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