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Nakon pada Bosne pod otomansku vlast (1463) razrušeni su, spaljeni i napušteni mnogi samostani u Bosni. Jedan od njih je i Lašvanski samostan, koji se nalazio, prema izvješćima bosanskih apostolskih vikara o pohodima Lašvanskoj župi, na Guvnima, naselju današnje dolačke župe. Ne znamo ni koliko je bilo braće u njemu kad je krajem 15. stoljeća stradao ni kamo su nakon njegova stradanja otišli. U nekim šematizmima provincije Bosne Srebrene piše da su odmah nakon toga prešli u Guču Goru. Makar sjedište vjerskog i franjevačkog života u Gučoj Gori, i to za čitavu Lašvansku dolinu, sezalo tako daleko u povijest, ipak je godina 2009. jubilarna - stopedeseta godina od njegova osnutka i postojanja u pravnom smislu. Sve do tada je ondje bila kuća, kasnije franjevačka rezidencija, u kojoj su boravili franjevci odakle bi odlazili obavljati pastoralnu službu po čitavoj Lašvanskoj dolini, pa i šire. Uz dopuštenje crkvenih vlasti, general Reda Manje Braće, dekretom od 30. svibnja 1859., proglašava samostan u Gučoj Gori. Sagradio ga je biskup fra Marijan Šunjić, rodom iz Bučića, jedan od najobrazovanijih ljudi svoga vremena. Organizatori za obilježavanje stopedesete obljetnice samostana odlučili su tim povodom održati znanstveni skup i izdati malu monografiju o samostanu. Znanstveni skup je održan 25. i 26. rujna 2009. godine, a monografija je ugledala svjetlo dana nekoliko dana prije održavanja znanstvenog skupa. U životu svakog naroda važno mjesto zauzima kulturno-povijesno naslijeđe kao dokaz stvaralaštva i životne snage naših predaka, kao simbol duha i pobjede čovjeka koji je ostavio znakove svoga postojanja. Stara je i mudra izreka koja se pripisuje fra Filipu Lastriću: “Pročitao sam kako je neki ozbiljan povjesničar rekao da je za svakoga čovjeka sramota ako ne pozna kraja u kojem boravi, ako ne zna kako je u njega došao i od kojih je pređa potekao”. A fra Ljubo Hrgić piše u svom Dnevniku: “Dane i noći hodao bih pokraj Lašve i gubio se u šumama. Tražio bih po grobljima starim, tražio bih staru dušu Bosne, drevnu tišinu. Možda je sav mistični čar moje zemlje u njenoj vjekovnoj tišini”. Koliko je Bosna i Hercegovina bila “svoja” svjedoče i samostan i crkva u Gučoj Gori. Ne samo što su ondje bili odgojni zavodi provincije Bosne Srebrene, nego se u njemu nalazila i pučka škola; ne samo što su franjevci Guče Gore vodili važne kulturne i poljoprivredne ustanove već su u njemu omladinska društva nalazila svoje prostorije. Selo Guča Gora nalazi se na 11. kilometru od Travnika i devetom od naselja Doca na Lašvi. Pogled iznad sela penje se prema sivom golom brdu Humu, te Carinama, stijenama koje kao da podupiru jedan plato, borovom šumom obrastao. A dolje, s druge strane prema jugu, vrletna se konfiguracija tla blago spušta prema dolini, praćena njivama, livadama i šumom. Ondje se nalazi prelijepa građevina, kao arhitektonski dragulj, s netaknutom i neunakaženom prirodom s kojom se teško može usporediti koji drugi krajolik. Sam je objekt bio prepušten igri povijesti, čiji su vjetrovi divlje trgali bosanski mir i idilu. Međutim, samostan se uvijek ponovno kao iz pepela dizao i fratri su u njemu započinjali novi život. Tako to traje već 150 godina od njegova proglašenja, a od davne 1706., dakle više od 300 godina, kada se prvi puta spominje, kao sjedište stare Lašvanske župe. Radovi sa simpozija u povodu stopedesete obljetnice postojanja samostana u Gučoj Gori pružaju čitatelju mogućnost upoznavanja s povijesnim zbivanjima, nekad dramatičnim i sudbonosnim, tijekom ne tako lake, ali ipak poštovanja vrijedne prošlosti samostana; također upoznavanja života kako običnih ljudi i istaknutih pojedinaca tako i povijesnih i kulturnih spomenika lašvanskog kraja.. Iznoseći mnoštvo povijesnih podataka i zanimljivih zgoda i nezgoda iz burne prošlosti i iz svakodnevnog života ljudi, autori svojim radovima skidaju prašinu s temelja iz kojih je nikao gučogorski samostan, ali i pročišćavaju izvore na kojima se snagom napajaju ljudi koji vole i samostan i svoj zavičaj. U tim radovima izlaze na vidjelo heroji, znameniti pojedinci, koji su ostali nepokolebivi u vjernosti Bogu, svome narodu i svojoj državi čak i onda kad je to, ljudski gledano, bilo nemoguće; ali izdvajaju i antiheroje, koji su, posebno u otomansko vrijeme, gušili život i rušili sve što drugačije od njih misli, govori i vjeruje. U odabiru autora i radova za jedan simpozij postoji opasnost da ostane po strani nešto što je važno. Radovi sa simpozija su upravo zbog toga poziv čitatelju na traženje i čitanje literature, izvještaja i kronika o svemu što je vezano za gučogorski samostan i njegovu povijest. U tom su smislu poticajne riječi fra Jake Baltića, graditelja samostana i velikog ljetopisca: “Svakomu čoviku, koji iole ima prosvete, milo je čitati i znati povijest svojih starih. Kakvi su naši stari bili? Što se s njima zbilo? Kako su se u događajim vladali? Kad bi se tako što napisano našlo od naših starih, prije šest stotina godina barem, ako ne starije, to bi vridilo prema dragom kamenju. Jer događaje i dila svojih starih pred očima imati, mogo bi se čovik okoristiti u svom življenju. Mudrih je ljudi izreka: ‘Nauči se na primjeru mnogih, što treba nasljedovati, a što izbjegavati’. Neka ti učitelj bude tuđi život’”.
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Bratislav Ivanov is a Bulgarian author of works in areas of linguistics and culture of Japan and a translator from Japanese language. He graduated in Japanese Language and Literature from the Moscow State University. He took his specialization at the Japanese Language Institute. He is the author of many Japanese language articles and books, as well as a series of translations of classical Japanese poetry. He is the first classical Japanese language teacher at Sofia University. Bratislav Ivanov teaches Theoretical Grammar of Japanese Language at Sofia University and Veliko Tarnovo University "St. St. Cyril and Methodius". At present, he is the director of the Bulgarian-Japanese Educational and Cultural Center at the 18th School "William Gladstone" in Sofia. In 2009, Bratislav Ivanov was awarded the oldest Japanese Order - the Order of the Rising Sun - for contributions to the Japanese language studies and his teaching in Bulgaria.
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The book studies the Ancient Egyptian religion. The author describes the creation and its driving forces through the view of Egyptian concepts. The idea of God and the divine manifestations, the place of man in the world and the ways to achieve immortality are explored. The exposition is based on the study of ancient hieroglyphic texts and is illustrated with numerous examples. The book is intended for a wide range of readers who are interested in the religion and culture of Ancient Egypt. It contains three chapters: the world of gods, the creation of the world and the world of men. Special attention is paid on the concept of the kingship in Ancient Egypt. The Egyptian terminology and the names of gods and goddesses are formed as a dictionary at the еnd of the book.
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"Amduat – Text of the Hidden Chamber" is an ancient Egyptian esoteric book that describes and magically recreates the journey of the Sun God to Duat (the Realm of the Dead). The book has been recorded on the walls of the royal tombs in the Valley of the Kings - it contains the names of the inhabitants of the afterlife, their sacred images and spells to overcome the obstacles in this journey. It is a secret doctrine taught by the Egyptian king and his companions. It appears for the first time in the middle of the second millennium BC, and its tradition is preserved until the sunset of Egyptian civilization. The book is a magical means of immortality, and with its help one goes the same space cycle to his resurrection as the Sun God on his night journey to the new sunrise. The edition contains an introduction, a translation from Ancient Egyptian and a commentary on the book. It is published for the first time in Bulgarian.
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The "Book of the Gates" is the third book of Ancient Egyptian Religious Texts series, which includes the main works of the Egyptian sacred tradition. "The Book of the Gates" is an ancient Egyptian magical book devoted to journey of the god of sun to the afterlife. Its name has been given because of the gates that close the spaces between the various parts of the underground kingdom. The book is intended for the Egyptian ruler; it was unavailable to the uninitiated. It first appeared in the middle of the New Kingdom (XIV BCE) and was recorded on the walls of the royal tombs.This edition contains an introduction, an ancient Egyptian translation (accompanied by translation), images of the scenes and commentary. It is published for the first time in Bulgarian.
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This anthology book is published on the occasion of the bicentennial of the birth of Friedrich Engels, an exceptional thinker and theorist of the revolution. Editors Maroje Višić and Miroslav Artić gathered renowned domestic and international scientists who tried to reevaluate Engels' works and his scientific contribution. The idea behind the book is to point out the everlasting value and significance of Engels’ revolutionary philosophy. Contributing authors offered analytical reading of Engels' ideas, addressing pressing issues in economics, politics, religion, feminism, ideology and in other segments of contemporary society. The papers in an anthology are organized under the chapters: The Reception of Engel’s Philosophy, Actuality of Engels Today with subchapters on working-class and precariat, peasantry as the subject of change, early Christianity as an inspiration; and the last chapter is Revalorization of Family and State. The first chapter tackles the questions if Engels was more than an interpreter of Marx or simply the first Marxist who contributed to the banalization of Marx. It then investigates reception of Engels’ philosophy in ex-Yugoslavia specifically and in philosophical theory in general. The second chapter demonstrates actuality and relevance of Engels today by discussing the topics of working-class and precariat, by making comparison between early industrial society and contemporary society and by tracking development of socialism from utopia to a science. Chapter also deals on the peasantry whose role as a subject of change is thoroughly problematized. Special part of the chapter is dedicated to the influence of the practice of early Christianity on the formation of Engels’ revolutionary idea and to what extent original Christian community served affected the development of Engels’ thought. Final chapter brings papers that, under new circumstances, re-examine the understanding of the state-family relation and their dynamic. This comprehensive anthology attempted to revalorize and appraise Engels’ own contribution to science and philosophy 200 years after his birth. For this it was necessary to “divorce” Engels from Marx so that the fallacy of statement that Engels was second violin to Marx becomes striking.Chapter one tackle the question of whetherEngels was more than an interpreter of Marx or simply the first Marxist to contribute to the banalization of Marx.= Engels' reception is then examined both in the former Yugoslavia and in philosophical theory in general.Special part of the chapter is dedicated to influence of the practice of early Christianity on the formation of Engels’ revolutionary idea. That is, to what extent the examples of the original Christian communities influenced the development of Engels' thought
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The 𝑇𝑎𝑟𝑛𝑜𝑣𝑜 𝐿𝑖𝑡𝑒𝑟𝑎𝑟𝑦 𝑆𝑐ℎ𝑜𝑜𝑙 collections contain reports from the recurrent international symposium “Tarnovo Literary School”, which is the oldest and most respected forum on Old Bulgarian studies in Bulgaria and worldwide. It was held for the first time in 1971 under the auspices of UNESCO, and the first collection of articles came out in 1976. The𝑇𝑎𝑟𝑛𝑜𝑣𝑜 𝐿𝑖𝑡𝑒𝑟𝑎𝑟𝑦 𝑆𝑐ℎ𝑜𝑜𝑙 collections are among the most cited editions in the fields of Old Bulgarian studies and research into medieval Bulgarian spiritual and material culture from its pre-Tarnovo and Tarnovo periods, as well as on the cultural and literary ties between Byzantium, Bulgaria, and the Eastern Orthodox Slavic world. The main purpose of 𝑇𝑎𝑟𝑛𝑜𝑣𝑜 𝐿𝑖𝑡𝑒𝑟𝑎𝑟𝑦 𝑆𝑐ℎ𝑜𝑜𝑙 is to publish scholarly articles by Bulgarian and foreign researchers in the field of interdisciplinary medieval studies in order to explore the cultural and historical heritage of the Second Bulgarian Empire.
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15.1.1. Up to the founding of the state in 1918 15.1.1. Beginnings of Christianity 15.1.2. Croatia and Bosnia in the Middle Ages 15.1.3. The Reformation in the South Slavs 15.1.4 The Eastern Churches 15.1.5. The Ottoman Conquest and Islam 15.1.6. The Catholic Territories in the Baroque, Enlightenment and Nineteenth Century 15.2. Nach der Gründung Jugoslawiens 1918 15.2.1. Die orthodoxen Kirchen 15.2.2. Die katholische Kirche 15.2.3. Der Islam 15.2.4. Die übrigen Religionsgemeinschaften 15.2.5. Ökumenische Beziehungen und die Kriege der neunziger Jahre
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A spiritual movement for the spiritual revival of the Romanian Orthodoxy, which began as a call to battle of evangelical nature, against swearing and drunkenness, the most common cancers of society in the era, but also a fight, following strict rules, against sins in general, it became an authentic missionary work of proclaiming the Word of God and entering the depths of the soul of the Christians, renewing the fallen life and establishing the high principles of Christian living, according to the model of the life of the first Christians, becoming a movement of soul – spiritual – revival in the Romanian Orthodox Church. It works to proclaim and spread the Word of God in order to be reborn again. This new life or rebirth could only be reached by learning, living and proclaiming the crucified Christ.
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Raised in the spirit of the Holy Gospel by his parents, studying at highschool from Roman and Bucuresti, well known then as the creator of Romanian geography teaching, important educator and science man, Simion Mehedinti will preach through his writings and his entire life that, in his opinion, only the Church’s teaching can fully train a man so that he can succeed in life and to gain eternity. Well knowing that the duty of a Christian is to multiply talents, which he plenty had, Simion Mehedinti focused his writings on supporting the youth training so they would gain solid information about the history of their nation, continuously working to improve their professional and moral life and to become the luminary of their nation. Simion Mehedinti is convinced by the fact that the man who believes in God manages to help his brother to reach his best and through this the entire nation can be raised from indifference and the ordinary life. Taking in consideration Simion’s Mehedinti belief that “literature and art are not just useless play, but the supreme effort to remove the dissonances of ordinary life and to gradually lift the soul of the nation” we can understand why most of his work is dedicated to the values of Christianity. The purpose of this study is to answer to several questions like: How was Mehedinti's pedagogy understood by his contemporaries? What Christian pedagogical principles can be found in the works of scholar Mehedinți? What are the qualities of a good educator?
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This study presents the adoption context of the corrected calendar within the Romanian Orthodox Church. The implementation of this measure in the Diocese of Bessarabia led by Bishop Gurie Grosu, the problems arising from the introduction of the corrected calendar, as well as the way in which the Bishop of Bessarabia and the administration from Chisinau implemented the decisions of the Synod of the Romanian Orthodox Church, will be the main issues debated within this study. The adoption and introduction of the corrected calendar in 1924 by the Romanian Orthodox Church, although necessary, would lead to the appearance of strong opposition in many dioceses. Some of the strongest opposition to the adoption of the corrected calendar were manifested in Bessarabia and involved several factors, including political ones. During the interwar period (until 1937), the diocese of Bessarabia was led by Bishop Gurie Grosu, one of the most illustrious hierarchs within the Romanian Orthodox Church, with a particularly significant contribution to the promotion of the native language, culture and values during the tsarist period, and since 1917, an ardent supporter of the national movement and the Union with the Motherland. Gurie Grosu (archbishop between 1920-1928 and metropolitan between 1928-1936) sustained the adoption of the calendar in his diocese, despite the opposition of many believers, even some of his advisers. Moreover, several monasteries (Răciula, Tabora and Hirova) showed their opposition to the new calendar, demanding that divine services to be performed according to the "old calendar". In order to clarify the significance of the Calendar reform, Bishop Gurie Grosu made many canonical visits, published several pastorals, brochures, circulars, etc., collaborated with different socio-professional categories (teachers, bishops and clergy from the Kingdom, politicians, gendarmes, primary-school teachers etc) for the purpose of enlightening the believers. Given the apparent opposition and ignorance of some clerics related the Bessarabian archbishop’s decisions, the church administration in Chisinau was forced to take some firm measures, such as transfers or even excommunication. The issue of adopting the corrected calendar would be a “thorny issue” until the suspension of the Metropolitan Gurie (November 1936) and after.
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The period in which the Church Fund is administered by the State (1919-1931) is described as being particularly inefficient. In 1935, Metropolitan Visarion Puiu was elected in Bucovina. A hierarch with a special organizational vocation, who comes from the Episcopal Throne of Bălți, a diocese he re-established, with great effort, but with notable results. One of the greatest achievements of Metropolitan Visarion Puiu of Bucovina is the efficiency of the administration of the Church Fund. And thereby ensuring the resources for the entire missionary, cultural and philanthropic activity. In 1935, when Metropolitan Visarion Puiu took over the Church Fund, it had a total budget of 108,000,000 lei, and in 1940, when he was forced to leave his position, he left behind an efficient institution, with a budget larger by 333 %. Through this article, we propose a constructive and edifying foray into the activity of Metropolitan Visarion Puiu of Bucovina, analyzing concrete and lesser-known aspects of his work, in the service of God and people, accomplished through hard work and good stewardship of the talent received.
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The liturgical chant is the one that completes the prayer in the Orthodox Church, it being inherited from Byzantium, and in the territory of the Romanian countries it has known both periods of stagnation and evolution. The church singer or the teacher takes over not only the duties of a liturgical cantor, but he becomes in Moldova a scholar of the community and a landmark in the formation of new generations. Thus, observing this increase in the influence of the church singer, the Metropolitanate of Moldova decides that his activity should be carried out in an organized manner within the administrative-canonical limits. For this reason, two directions of research appear that deserve the reader's attention: the problem of schooling and the problem of teachers' salaries.
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The 19 th century was dominated by the struggle of Romanians from all over the world to gain independence, to forge unity and to develop the cultural and economic life of the country. As far as the Church in Moldova and Wallachia is concerned, this period is characterized by the revival of church life, the removal of the foreign element from the Romanian Orthodox Church, the flourishing of theological literature, the unification of church organization, the accomplishment of the great reforms after 1859 and the official recognition of autocephaly in 1885.The history of the Monastery "All the Romanian and Athos Saints" Bucium, Iasi, is closely related to the history of the Romanian Hermitage Prodromu on Mount Athos, whose metoch was until the archpriesthood of the Metropolitan of Moldavia Pimen Georgescu (1909-1934), who will call the metoch of Iasi, "Bucium Hermitage", being marked by the period in which Saint Antipa from Calapodești was itsadministrator (1856-1859), but also by the hosting of the miracle-working icon of Our Lady "Prodromița" for a short period of time, after it was wonderfully painted on June 28, 1863. During his time as a priest at Bucium, the Abbot Antipas of Calapodesti showed a genuinely Christian way of life, which was confirmed by the piety and honour he received, both from ordinary people and those in positions of leadership, metropolitans, bishops, abbots and dignitaries, his words further evidenced his spiritual discernment, love of God and neighbour, humility, obedience, asceticism and care for the holy things.
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The contribution of the ecclesiastical hymnographers to the liturgical transposition of the Church's previous knowledge about the Mother of God, confessed through writings, dogmas, odes and utterances, becomes the supplier of the object of work of the psalts. The pathos and expressiveness of the puppet discourse of the Fathers is induced by the authors of later hymns (the same feeling). The fact that the Apostle James the Little writes the Protoevanghelia that bears his name is a proof of the importance deserved by the Virgin Mary among her contemporaries and in the post-apostolic period. Before him, St. Ignatius the Theophorus and St. Justin the Martyr and the Philosopher record the state of virginity of Mary in the birth of the Son of God. A very short exposition of the mariological ideas encountered in the main Fathers and church writers (III-IV century) confirms that the role of the Virgin Mary could not be minimized to that of a simple woman. The Third Synod (Vth century) opens the horizon of the pre-consecration of the Mother of God and thus becomes the thematic source of her liturgical honor. In the V-VI centuries, the celebration of the event of the birth of the Mother of God is consolidated, mentioned in historical sources since the end of the IV century. It is the period dominated by the hymnographic contribution of St. Roman the Melody. From the vii-th century before the composition of the church services dedicated to the feast of the Nativity of the Mother of God knows a progressive enrichment.
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In our study, we aim to present several mariological elements of liturgical spirituality taken from the writings of early Christian authors: Saint Ignatius of Antioch, Saint Polycarp of Smyrna, Saint Justin Martyr and Philosopher and Tertullian. From the works of the mentioned authors, we will select the scriptural verses referring to the Virgin Mary: Acts 3, 15-16; Acts 49, 11; Isaiah 7, 14; Daniel 2, 34-35; Micah 5, 1-2; Matthew 1, 20; Luke 1, 26-38; and Galatians 4, 4. From the interpretation made by early Christian authors to these verses, we will identify and present the main elements of liturgical spirituality that constitute the theme of the Annunciation feast: the parallel between the old Adam and the new Adam, the parallel between Eve and the Virgin Mary, Eve's disobedience-Virgin Mary's obedience, Eve's disbelief-Virgin Mary's faith, the voice of the serpent-the voice of the angel; the old man-the new man.
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The present study intends to present how Saint Theodore the Studite expresses the Orthodox Christian teaching on the Holy Cross in his hymnography. We began by briefly showing the major importance that the Holy Cross has in the Christian life, both as an object of worship and as a symbol. Continuing we have shown the theological-spiritual meanings about the foreshadowing of the Holy Cross in the Old Testament that Saint Theodore - this great theologian and skilful hymnographer – captures. We conclude with a detailed list of all the hymns dedicated to the Holy Cross that belong to our hymnographer.
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In the present study, we do not want to make an exhaustive presentation from a liturgical or dogmatic point of view of the Mystery of the Priesthood as it is perceived in the life of the Church, but we want to highlight, by researching the pastorals, speeches and files existing at the Archive of the Metropolitanate of Moldovia and Bukovina, the vision of Metropolitan Irineu Mihălcescu towards this Sacrament, one of the seven of the Church, and his concerns regarding the dress of priests, their behavior during holy services, but also in society, as well as the care to make them aware of the important value of the mission to who were called and which they had to fulfill with responsibility, God offering them the gift of priesthood through the hand of the priest, but, at the appointed time, being also the One who claims from their hands the souls of the faithful whom they received into their care.
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It is very well known in the orthodox balkan world that the holy Abbot Paisie Velicikovski from Neamts, is one of the greatest ascetic and spiritual father of our Orthodox Church and represents an example for all Christians. For those who are living in monasteries, he is a model of ascetic effort and spiritual living. He fully fulfills the quality of Christian, monk, abbot and man of culture, being the initiator of an important translation work of patristic, liturgical and canonical writings, a work that he liked very much. Starting his spiritual activities as an Abbot in Mount Athos and the schit of Saint Helias which belongs to Holy Monastery of Pantokrator we try to feel this great and exceptional spiritual work in his brotherhood. From his philological activity and the concern of Saint Paisius for the writings of the great mystical and ascetic fathers of the Church, shows him, without a doubt, as the first Russian, renewer of the monastic life in the balkans, following the Athonite way of life, thus renewing the ascetic tradition and restoring the practice of heart-mental prayer, which had been almost forgotten.
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