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Autor omawia naukową literaturę poświęconą badaniom dotyczącym znaczenia religii i wiary w procesie resocjalizacji oraz transformacji tożsamościowej. W kontekście wychowania resocjalizującego możemy mówić o religii jako o sile generującej pozytywną zmianę. Autor dowodzi, że konwersja może pomóc uwięzionym osobom uniknąć recydywy, przeciwdziała uzależnieniom oraz pomaga odnaleźć i uwierzyć w dobre życie.
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The author presents scholarly literature which examines the topic of religion and faith in rehabilitation and in transformation of identity. In the context of correctional treatment we can talk about religion as a force for positive change. The author concludes by suggesting that conversion might assist incarcerated people to avoid recidivism and substance abuse, and perhaps, find or believe in satisfying and meaningful lives.
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Having been himself a witness of these events, László Beke describes the spirit that inspired the Hungarian-Romanian relationship in the beginning of the 1990s. He identifies a kind of hide-and-seek game played by contemporary art and the nation, as well as an effort undertaken in search of good neighbourly relations, somewhere at the intersection of cosmopolitism and provincialism.
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The west to east oriented graves of an Early Avar period cemetery came to light at Szihalom Budaszög in 1996. Two clay mugs turned on a fast wheel bespeak local Gepidic ceramic traditions. A wooden amulet capsule can likewise be linked to Pannonian and Transylvanian communities with a Merovingian culture. The gold and gilt bronze mounts of the capsule suggest the burial of an individual from the community’s elite. The gold mounts of the capsule are decorated with four masks arranged in a cross-like design. The stylistic and iconographic parallels to the masks point towards Italy and the regions north of the Alps. The capsule provides evidence for syncretic beliefs: the amulet was probably believed to have both pagan magical and Christian protective properties. The small cemetery was used by a local Gepidic community with good contacts with Western Europe living under the overlordship of the Avar Khaganate.
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The topic of my presentation is the intriguing alterations in the functions of religious memorials in a village in Northern Hungary. Máriakálnok, a settlement once nearly exclusively inhabited by German families, as a popular shrine, has numerous religious memorials. The roadside crosses, images on pedestals or the former hermit’s hut are parts of the cult around the shrine as well as have their own religious significance. Historical events have, however, made grave changes in the life of this small settlement. After the Second World War, the German population was relocated and was replaced by Hungarian families from various regions of the country. They had their own traditions and their own customs. This resulted in the decrease in the importance of the shrine and left the religious memorials abandoned and gradually destroyed. Recently, the few remaining German families alongside with the relocated population have regained the right to cherish and present its history so the religious memorials regained their importance. They became an integral part of the historical memory of the former German population.
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The modernizational processes have appeared in the Moldavian Hungarian communities, too. Alternative, new religious ideologies have appeared beside the former world view. The church has introduced different reform steps due to the modernization. In my paper, I would like to outline some of these processes.
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Through their formal conversion to Christianity the German tribes belonged to the community of Christian civilization. In the consciousness of the ‘new people’, however, Christian beliefs existed in combination with pagan myths, thus forming a specific ethos, a kind of pagan and Christian syncretism, which can distinctly be traced in various fields of their culture. Great masses of people retained their magical-mythological view of the world for centuries, although it was gradually extended to include Christian elements. Pagan-Christian syncretism had developed among the Anglo-Saxons earlier and it was transplanted, together with the well-tried methods of conversion, to the Germans. In their healing activities Christian priests and monks had to rival with pagan magicians as a heritage of the past. For a time in the beginning (for centuries!), the newly baptized people regarded their priests and monks as magicians. The magic spells of paganism were turned Christian by clerical leaders of the new religion, who substituted such important figures of Christian religion as Jesus, Maria and a variety of saints for pagan gods and goddesses. The Second Merseburg Incantation was reworded in a Christian spirit and had the Lord’s Prayer as well as Ave Maria attached to it. Thus these prayers lost their original functions and became part of a series of magic texts. Knowing the Lord’s Prayer was an essential condition of conversion to Christianity. Formal representatives of the Christian Church inculcated it in people’s memory by attaching it to earlier incantations, for example the Second Merseburg Incantation. All this took place within the framework of the flexible mission strategy. The pagan-Christian text variations of this incantation existed not only in oral form among the people all over Europe, but were also included in medieval codices and therefore can be collected even today. The present article discusses the pagan-Christian, Hungarian text variations of the Second Merseburg Incantation in their widest context of German culture.
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The present paper gives a detailed analysis of the guidelines on sleeping practices as stipulated in Buddhist monastic disciplinary texts and in Chinese manuals. It shows how sleep is perceived in normative texts, both in India and in China, and how monastics should deal with their daily need for sleep. The analysis reveals a striking contrast between sleep as a relatively innocent time when one’s actions incur no guilt, and sleep as a potentially harmful time of the day, given its assocation with disrespect, inactivity and sexual practices, and given the fact that during one’s sleep one might unwillingly display one’s true nature, which for some monastics appears to be quite detrimental.
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In the present article, a remarkable phenomenon is brought to the attention of those interested in early Chinese translations of Buddhist texts: false friends in the Fanfanyu (T54n2130). Baochang’s Sanskrit–Chinese lexicon that was compiled as early as 517 AD reveals some curious examples of faux amis. In the present contribution, this case will be illustrated with references from the Shanjian lü piposha (T24n1462), a 5th century Chinese translation of the Samantapāsādikā, Buddhaghosa’s commentary on the Pāli Vinaya. The fact that Baochang did not realise that this text was not translated from Sanskrit, inadvertently gave rise to some interesting jeux de mots.
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In the years 1962-1965, the Second Vatican Council deliberated in Rome, convened by Pope John XXIII in order to modernize and renovate the Catholic Church. Polish communist government wanted to use the Council for its own use. Church in Poland, especially monastic orders, undertook many joint initiatives aimed to provide spiritual assistance of proceedings of Council’s fathers. In Poland, the council action was linked to the Great Novena programme before the millennial anniversary of the baptism of Poland celebrated throughout 1966. The Primate noticed the coincidence of the work and aims of the Council with the work and aims of the Great Novena. The objective of the Council was to renew the spirit in the Church accordingly to the needs of contemporary people, meanwhile the goal of the Great Novena was to renew and to reborn morally the nation on the verge of the second millennium of Christianity. The final outcome of the works was brave and enthusiastic undertaking of conciliar rebirth by the orders, as preparation for the celebration of millennium of the Christening of Poland, celebrated in 1966.
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The article is based on unexplored records from the Ecclesiastical Archives of the archdiocese Wroclaw and also but minor from Katowice. In 1936 cause of the political treat of the Nazis regime to the Catholic Church in Germany the archdiocese Wroclaw under its longtime leader and bishop Cardinal Adolf Bertram begun to establish a strategy to protect the ancient records and collections in the almost 1000 parishes against the visible treat of unallowed access of Nazi people to it who would use the information for the racist ideology. Therefore the curia of Wroclaw 1936 released special orders and pronounced dozens of archival experts for the areas of parishes. They begun to organize the classification and indexing of the old records on special index lists. Also records have been transferred to the big Ecclesiastical Archive to Wroclaw for their archival protection. Cardinal Bertram prohibited permanently the parishes not to allow any public access to their records. Surprisingly it was possible to establish from 1936 to 1939 a professional relationship between Wroclaw ecclesiastical Archivists and German State Archives in Wroclaw which was an advantage for the church records protection even until wars ended in 1945. The article explores the milestones of the development of this archival service from 1936-1939. The article is written in German.
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The initial point of this article is a content of the hymnal “Das Schlesische Provinzial-Gesangbuch” (Breslau, sine datu) by the Silesian Lutherans. The historical and poetological analysis presented here on the one hand try to answer the questions how the Silesian authors expressed their religiosity and how the image of God and Jesus Christ was presented by them; on the other hand, it has to point to the common theological motives that are consist in these songs. The presented analysis is accompanied by the belief that music has an fundamental significance to the Christian faith and practice, as it was pointed out also in the treaty "Lob der Musik" by Martin Luther.
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New identifications of seven statuettes from Surocolo are proposed on the basis of the Nayasūtramaṇḍala from the Shingon denomination of Japanese Mantrayāna, whose central Buddha is Vajrasattva.
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Hypersexuality and sexual addiction among females is a little understudied phenomenon. Shame is thought to be intrinsic to hypersexual behaviours, especially in women. Therefore, the aim of this study was to understand both hypersexual behaviours and consequences of hypersexual behaviours and their respective contributions to shame in a British sample of females (n = 102). Methods: Data were collected online via Survey Monkey. Results: Results showed the Sexual Behaviour History (SBH) and the Hypersexual Disorder Questionnaire (HDQ) had significant positive correlation with scores on the Shame Inventory. The results indicated that hypersexual behaviours were able to predict a small percentage of the variability in shame once sexual orientation (heterosexual vs. non-heterosexual) and religious beliefs (belief vs. no belief) were controlled for. Results also showed there was no evidence that religious affiliation and/or religious beliefs had an influence on the levels of hypersexuality and consequences of sexual behaviours as predictors of shame. Conclusions: While women in the UK are rapidly shifting to a feminist way of thinking with or without technology, hypersexual disorder may often be misdiagnosed and misunderstood because of the lack of understanding and how it is conceptualised. The implications of these findings are discussed.
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In the last five years, scientific interest into the potential applications of Buddhist-derived interventions (BDIs) for the treatment of problem gambling has been growing. This paper reviews current directions, proposes conceptual applications, and discusses integration issues relating to the utilisation of BDIs as problem gambling treatments. Method: A literature search and evaluation of the empirical literature for BDIs as problem gambling treatments was undertaken. Results: To date, research has been limited to cross-sectional studies and clinical case studies and findings indicate that Buddhist-derived mindfulness practices have the potential to play an important role in ameliorating problem gambling symptomatology. As an adjunct to mindfulness, other Buddhist-derived practices are also of interest including: (i) insight meditation techniques (e.g., meditation on ‘emptiness’) to overcome avoidance and dissociation strategies, (ii) ‘antidotes’ (e.g., patience, impermanence, etc.) to attenuate impulsivity and salience-related issues, (iii) loving-kindness and compassion meditation to foster positive thinking and reduce conflict, and (iv) ‘middle-way’ principles and ‘bliss-substitution’ to reduce relapse and temper withdrawal symptoms. In addition to an absence of controlled treatment studies, the successful operationalisation of BDIs as effective treatments for problem gambling may be impeded by issues such as a deficiency of suitably experienced BDI clinicians, and the poor provision by service providers of both BDIs and dedicated gambling interventions. Conclusions: Preliminary findings for BDIs as problem gambling treatments are promising, however, further research is required.
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Our present history is characterized by complexity and dynamics. The phenomenon that creates our theoretical and empirical daily environment is globalization. To understand the relation between identity and globalization it is necessary to place ourselves in the hermeneutical site of culture. And this for two reasons. On the one hand, culture is directly affected by globalization and, on the other hand, it is culture that gives people’s community self‐identity.In this study, we try a conceptual clarification of the two terms and we will follow the relationships between them. In general, globalization as a process of civilization, with its basic components ‐ technology, information and interconnections of all social areas ‐ is considered a real danger of the cultural identity of the human community. Starting from the hermeneutics of Arnold Toynbee’s history, we try to identify answers to the challenge of globalization, responses whose comprehension and assumption affect the salvation of the human in us and the identity of our community to which we belong.
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This article is an invitation to debate on an actually and very important theme with influence in social, psychological and religious field, we are talking about the effect in human relationship of internet in general and the effect of social network, in special. Facebook is a very useful network, if we see it like a communication facilitator between people, without discrimination regarding nationality, religion, sex, opinion, age or territory, being a part of the ,,big plan” of globalization. Beside of these advantages, we can identify a lot of desadvantages, which are reflecting in the human relationships: the invasion of virtual in the reality and the confusion between them, virtual addiction, people are neglecting the real relationships and the face to face communication. This confusion between real and virtual is historical, like we saw in the iconoclastic controversy.
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The nature of the contemporary globalized world, migration trends and environmental concerns bring along new issues, cultural patterns and religious models that are little known in our geographical region. This paper focuses on presentation of two Eastern traditions, Hinduism and Buddhism, in the media environment in Slovakia and the Czech Republic. An analysis was made of the content, frequency and way of presentation and the potential educational nature of presented information. Questions arise about how much we can stay immune to knowledge of Eastern cultural and religious traditions and whether they should get more attention and media coverage as well.
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Writings by Saint Jerome were among the most important patristic sources of the important exegetical work of Saint Gerard, bishop of Csanád (Hungary) (Gerardi Moresenae aecclesiae seu Csanadiensis episcopi Deliberatio supra hymnum trium puerorum, Bayerische Staatsbibliothek München, Clm 6211, ed. Gabriel Silagi, in CCCM 29, 1978, ed. Karácsonyi Béla – Szegfű László 1999). e present study points out that two passages in the Deliberatio are partly word by word quotations, and partly paraphrases from the commentary of Victorinus (bishop of Poetovium, actually Ptuj, Slovenia) revised by Saint Jerome (Commentarii in Apocalypsin editio Victorini et recensio Hieronymi una cum posteriorum additamentis, rec. I. Haussleiter, in CSEL 49, 1916).
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The article presents a recovered text written by Buyandalai dooramba , bearing the title “ Buriyad γaǰar-un burqan-u šasin ker metü delgeregsen kiged šasin bariγči kedün blam-a-nar-un čadig tobči tedüi ögülegsen selte orosiba ” or “How the Teaching of Buddha spread in the Buryat land, together with a brief account of some of the lamas who upheld the Teaching”. The Romanised text in written Mongolian was published by Professor Rinčen in 1959. It gives an account of how the holy doctrine spread in Buryatia with providing names and data on Buryat monastic schools and faculties, describing the activity of eminent Buryat lamas and masters, narrating colourful legends about the Buryat Buddhist patriarchs, the Pandita Mkhanpo Lamas and the establishment of the most important monasteries and educational schools. Nowadays, many scholars cite the data given in this valuable and authentic source. From the 34 paragraphs of the text some parts were translated into English by Raghu Vira in 1959. In the present article, after a short summary, the English translation of the whole text follows with detailed explanation on the Tibetan and Mongolian religious terms and names. Data on Buryat lamas and religious leaders, monasteries and monastic schools as mentioned in the text are summarised in different lists of the appendix.
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