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The topic of Mount Athos and political thought in the Slavic world can be approached in two ways. On the one side, it is by perceiving the role, importance and influence that Mount Athos had, as a monastic centre, on the development of political thought in the Christian Slavic states, i.e. among the Christianised Slavic peoples. On the other, it would be important to answer the question placed in a reverse perspective: what place was given to Mount Athos in the political thought that developed in the Slavic states, i.e. among the Slavic peoples? On this occasion I would like to comment on two aspects of the said issue: the first is about the specifics of the so-called Russian, Bulgarian and Serbian models, which can be traced from the very foundation of the Slavic monasteries. The second aspect is connected with the territorial inclusion of Mount Athos into the borders of the Slavic states and its adjustment to the “domestic” political and ideological concept (the example of Bulgarian and Serbian rule over Athos).
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From the beginning of the 19th century, the newly emerging nationalistic sentiments characteristically took the guise of some ideology (other than nationalism). People belonging to small ethnic groups felt their authentic national existence threatened by the frequent recurrence of dynastic hegemonies on the one hand, and the interests of neighbouring nations on the other. At the same time, nationalism provided fuel for courage to face the future and possibly build a more fortunate and more modern society. Nationalistic sentiments were in the beginning tied to various other ideologies but from the start of the 20th century they became ideologies in their own right. This phenomenon continued to exist in Eastern Europe after World War II, even under Soviet dominance. In my paper I examine mental factors in the region and their effects on the situation that emerged throughout the 20th century.
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In this article is being discussed the life of Prof, Kamen Garenov, alaso known as Father Peter Garena to his friends. In it are described some of the problems he encountered in life. Often he has been brought to the point of physical survival. After his ordination in 1990 he undertook a number of dangerous missions in lands inhabited by Bulgarians that were outside the borders of the country. Lands such as the Western Outlands (now in Serbia), Bessarabia, the territories around the Sea of Azov and such around Bitolja, among others. Besides being an author of articles and scholar papers and lecturer at Plovdiv Unversity, Father Garena was also an artist, writer and builder. He restored the abandoned church "St. George" in the town of Kurdzhali, himself taking part in the construction, and he frequently used unorthodox methods for helping people to follow the path of their spiritual revival.
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This article is an attempt to discuss the "conventional" image of Hermes-Mercury in a rather unconventional way. The author has sought the substratum of perceptions that condition the "long" life of a deity in the complex of Indo-European religious beliefs. The aspects relating Hermes-Mercury to the essence of the notion of Ψυχοπόμπος have been pointed out, to which end the author has analysed mythological information, as well as the semantics of part of Hermes' sacred animals. With the help of glyptic and miniature bronze figurine monuments, he has sought the connection with Egyptian, eastern and Asia Minor deities predisposing the "synthesis" to uniform religious perceptions in the period of transition from polytheism to monotheism. In spite of the danger of extreme interpretation, there is also an analysis of some parallels with Mithra, the 'Good Shepherd' and St. Nicholas, which mark the complex semantics and multiple layers of the seemingly 'gradual' and 'natural' process of consolidation that accompanied the age of consolidation of the Christian idea.
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