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Krstjani i trgovina robljem na Sredozemlju između 13. i 15. stoljeća
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Krstjani i trgovina robljem na Sredozemlju između 13. i 15. stoljeća

Author(s): Tomislav Zdenko Tenšek / Language(s): Croatian Publication Year: 0

The first accounts of traffick in slaves from this region, especially towards Spain, date back to as early as the 9th century. The most important records of trafficking slaves from Bosnia to the Mediterranean between the 13th and 15th century, with references to Dalmatian coast, are found in Dubrovnik. However, various specifics are noted in the accounts from Skradin, Šibenik, Trogir, Zadar, Split and Korčula. From the end of the 13th century, the number of both male and female krstjani from Bosnia sold to slavery is almost as high as the one of those sold on the north shores of the Black sea. Sometimes the slaves were bought in lots. In slave trade, there is a difference between real slave trade and voluntary service. For either of the two categories, a written testimony was required, a type of a contract that was attested by the local notary public. The mouth of the Neretva River was the most significant locality for procurement of the slaves from Bosnia. Slave tradesmen from all over the Mediterranean frequented the Neretva trading spots. During the second half of the 14th century, slaves there were bought in lots. At the time, women and, especially child slave trade were particularly developed. The female slaves were, at times, protagonists of a lucrative trade between, to exemplify, a Bosnian owner, a Bosnian merchant, followed by a buyer from Dubrovnik, a merchant from Dubrovnik and finally, a foreign buyer. Two main reasons for Bosnian slave trade were poverty and accusing the Bosnian krstjani of dualistic heresy. The way this questionable trade treated this kind of people; how they unscrupulously made money off slavery while believing they were the true benefactors of the poor, is truly disturbing. There are no records of the slaves being characterized as Patarenes before 1390, however, it is certain that religious heterodoxy served as a justification for slavery long before that. Slave trade culminated in the period between the last quarter of the 13th century and the first quarter of the 15th century. In the second half of the 15th century, trafficking slaves from Bosnia declined. The reason for the latter was the Turkish invasion of Bosnia. Bogomils and Christians were, according to them, one and the same. The Muslims captured both and generally sent them to Muslim states in the East. If one were to buy slaves, one would buy them from the Turks. From the end of the 13th to the beginning of the 15th century, trafficking of krstjani of the Church of Bosnia along the Adriatic coast and in the Mediterranean assumed gigantic proportions in the medieval slave trade.

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Nekoliko primjera nacionalnog i političkoga posvajanja Crkve bosanske u srpsko/srbijanskoj i muslimansko/bošnjačkoj historiografiji (i publicistici) XIX. I XX. stoljeća
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Nekoliko primjera nacionalnog i političkoga posvajanja Crkve bosanske u srpsko/srbijanskoj i muslimansko/bošnjačkoj historiografiji (i publicistici) XIX. I XX. stoljeća

Author(s): Zlatko Matijević / Language(s): Croatian Publication Year: 0

The Church of Bosnia as a historiographic subject appears at the beginning of the second half of the 19th century. There are hundreds of bibliographic units that deal with solving the problem of origins, creation, activities and dissappearance of this religious medieval sect. Serbian historiography, following the lead of an attorney at law from Zadar, Božidar Petranović, cleaves to the premise that the Church of Bosnia was - Orthodox. The final consequence of this highly disputable claim is setting “scientific grounds” for the great Serbian appropriation of Bosnia and Herzegovina as “pure” Serbian territories in both national and political sense. The assertion made by Franjo Rački, the first president of the Yugoslavian Academy of Art and Science, that the adherents of the Church of Bosnia were, in fact, dualist heretics of Bogomil provenance that in great numbers subscribed to Islam after the demise of the Medieval Bosnian state and reinstatement of Ottoman rule, was especially appealing in certain Muslim/Bosniak circles. Mass computerization and the emergence of the Internet enabled the adherents to the Church of Bosnia with contemporary means of recycling old theses on religious, national and political affiliation of the adherents of the Church of Bosnia. In order to avoid the tendentious claims about the identity of the Church of Bosnia, it is crucial for contemporary historiography to turn to authentic historical resources as the only reliable foundation for scientifically grounded answers to numerous questions on the origin, existence and demise of this religious community.

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Bosansko-humski krstjani u turskim vrelima (napomene)
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Bosansko-humski krstjani u turskim vrelima (napomene)

Author(s): Nenad Maočanin / Language(s): Croatian Publication Year: 0

By the mid-16th century half of the Bosnian population converted to Islam. The interest for joining the Ottoman war machine that numerous groups within the population exhibited and the rise of new types of towns can, to a certain extent, enable the deciphering of this phenomenon. However, social, economic and financial elements are of even greater importance. Recently, it has been found that, even after the conquest, many slaves were taken from Bosnia to the Empire’s hinterland and this factor of insecurity could have instigated the convergence (this will be dealt with later). On the doctrinal level, specific affinities between krstjani and Islam could not have existed.

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Rukopisi Crkve bosanske
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Rukopisi Crkve bosanske

Author(s): Anica Nazor / Language(s): Croatian Publication Year: 0

It is known that the manuscripts created in the Church of Bosnia are not to be avoided in resolving the issues of the Church of Bosnia, especially the matter of its teaching and identity. Some tried to find indications of dualistic beliefs in them. Solovjev believed the term inosuç›nÅ, mentioned in Our Father cited in the St.Luke’s Gospel (Lk 11,3) and the Gospel according to St Nicholas (hl‡b› na{› inosuç›n°i) was a “mystical epithet”, that it symbolized Manichaeism that could only represent “other substance”, “other being” thus coming closer to the term supersubstantialis mentioned in the Cathar texts. He believed that traces of Docetism were evident in the term izde in the usual position of the expression was born (iz› nee`e iz°de isusÅ). Solovjev found correspondence with the dualist teaching in the expression inočedyi sinь (jesus) falsly interpreting it as “second-born”. Jaroslav Šidak, in a well-argumented manner, already proved that the abovementioned expressions do not show the heresy of the Church of Bosnia. Šidak’s arguments in this article are further substantiated by additional examples from Old Church Slavonic canonical manuscripts and Croatian Glagolitic manuscripts. The latter was possible because Slovnik jazyka staroslověnskeho (Dictionary of Old Church Slavonic) built on the entire corpus of Old Church Slavonic canonical (and other) manuscripts. It laid out all the terms and explained them in detail. At the moment, a complete integral corpus of Croatian Glagolitic sources is available in excerpts in Rječnik crkvenoslavenskoga jezika hrvatske redakcije (The Dictionary of Old Church Slavonic of Croatian Redaction) stored in the Old Church Slavonic Institute in Zagreb (11 volumes of A-VSUE were published). Šidak’s arguments are substantiated with the examples of the author’s research of Bosnian scripts, chiefly Our Father. Enclosed to this article is a list of Church of Bosnia manuscripts with a basic codicological data and references so that, at last, all the known manuscripts of the Church of Bosnia could be found listed in one place.

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Literarna ostavština krstjana Bosanske crkve i dualistički svjetonazor
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Literarna ostavština krstjana Bosanske crkve i dualistički svjetonazor

Author(s): Marko Josipović / Language(s): Croatian Publication Year: 0

In this contribution, the author first constitutes that the krstjani of Bosnia and Hum were accused of heresy and that different documents and sources call and define it differently which makes historians’ judgements about their religion based on those sources vary. By browsing through their literary legacy which is, as expected, not sufficient for a precise identification of their religious character, especially since that legacy is very scarce and fragmentary, stems the fact that in the preserved recorded sources of krstjan provenance only occasionally arise terms and formulations with a colouring of moderate or, in fact, negligible mild dualism, for example in the glossas of Srećković’s anthology and in the well-known legend of creation of world and mankind. Based on the past research of this matter, it seems reasonable to argue that the mentioned krstjan sources do not contain reliable information on the dualism in the teaching of the Bosnian Church.

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Uporaba Svetoga pisma među bosanskim krstjanima
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Uporaba Svetoga pisma među bosanskim krstjanima

Author(s): Mato Zovkić / Language(s): Croatian Publication Year: 0

Bosnian Christians were a sect of protest motivated by biblical poverty and simplicity in middle age Kingdom of Bosnia from about 1200 to 1463. An evidence of their use of Christian Scriptures can be found more in polemical writings of Latin theologians than in their own books and documents. This author has put this question within the middle age protest and renewal movements, like Cathars, Dominicans, Franciscans. Within the century from 1170 to 1270 a new type of Bible producing was invented in Paris and other medieval centers of theological learning, in form of one volume portable book which not rich people were able to provide and travelling preachers could carry it on their missionary journeys. The most complete and preserved manuscript of Bosnian Christians is Hvalov Zbornik, written in 1404. It contains all New Testament canonical books, 150 canonical Psalms and eight Old Testament Canticles. Other preserved manuscripts and documents contain parts of the NT, prayers and letters which reflect the belief in Christ of Bosnian Christians, their liturgical Calendar and prayers for the dead. The Book of Revelation was mostly copied and commented among them. Latin theologians from Paulus Dalmatinus in 1250 to Cardinal Torquemada in 1461 mostly wrote polemical writings against Cathars and other sectarian movements and they also addressed Catharist sectarians in middle age Bosnia whom they accused of rejecting the Old Testament, teaching dualism and distorting the doctrine and practice of the sacraments. Most trustworthy remnants of real doctrine and pastoral practice of Bosnian Christians can be found in the questions of Bosnian Franciscans submitted to Pope Gregory XI in 1372. One of the problems was that some Christian men in Bosnia asked to be admitted to Christian marriage ceremony, but they insisted on their condition to their future spouse: “Si eris mihi bona” which involved the husband’s right to divorce his wife any time, for any reason. Bosnian Christians were a middle age movement of protest which for the sake of pure biblical religion finished in breaking communion with the Catholic Church. They disappeared with Turkish rule in Bosnia in 1463.

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Uloga crkava u konstrukciji državotvornih mitova Hrvatske i Srbije
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Uloga crkava u konstrukciji državotvornih mitova Hrvatske i Srbije

Author(s): Vjekoslav Perica / Language(s): Croatian Publication Year: 0

Mitovi su, pored ostalog, materijal od kog se grade nacije. Nacija mora imati “nacionalnu” povijest a ova kao takva, “nacionalna,” ne može biti stvarna, dakle onako kako se doista dogodila, nego je mitološka, patriotska, skrojena tako da emocionalno veže ljude uz njihove nacije te osigura legitimitet strukturama vlasti. Kad se radi o “etničkim nacijama” poput Srbije i Hrvatske kojima će se baviti ovaj članak, mitološki temelji nacionalnosti su od gotovo krucijalnog značaja. Oni su povezani s poviješću etnosa (narod) koja je uvijek manje ili više mitska i mitološka kako u mitovima o prapočetku tako i u mitovima iz nedavne povijesti.

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Islam i muslimani u pravaškoj ideologiji: o pokušaju gradnje “pravaške” džamije u Zagrebu 1908.
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Islam i muslimani u pravaškoj ideologiji: o pokušaju gradnje “pravaške” džamije u Zagrebu 1908.

Author(s): Zlatko Hasanbegović / Language(s): Croatian Publication Year: 0

The attitude toward Islam and Muslims is one of the foundations of Rightist political-national ideology. It was framed in terms of the reality of the so-called Eastern Question in the second half of the 19th century, and as a key component of the Rightist concept of a multi-religious Croatian nation. The father of the Rightist attitude to Islam and Bosnian Muslims was the founder of the Party of Right, A. Starčević, who in his writings on the complexity of the Eastern Question compared the demonization of Islam and the Ottoman state in the ideology of Croatian Yugoslavism with the moral and social bases of Islamic teaching as well as an idealized view of the Bosnian Muslim aristocracy and the main Ottoman social and legalpolitical institutions. J. Frank and his Pure Party of Right held the same attitude toward Islam and the Muslims because in religious and cultural matters they faithfully followed the original Rightist liberal programme, taking a stand against religious exclusivism, the conflation of religion and nationality, and a politics founded upon confessional principles. Rightist liberal nationalism freed of all confessional ingredients magnetically drew the first post-Ottoman Bosnian Muslim intellectual generation infused with the ideal of harmonizing Islamic traditions and the main currents of modernism.

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The concept of GOD’S FACE as an anthropopathism in the Old Testament
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The concept of GOD’S FACE as an anthropopathism in the Old Testament

Author(s): Marcin Kuczok / Language(s): English Publication Year: 0

The aim of the paper is to present the concept of GOD’S FACE functioning as an anthropopathism in the language of the Old Testament. According to biblical scholars, anthropopathisms along with anthropomorphisms constitute the metaphorical means for the personification of God in the Bible. It means that in biblical discourse, God is perceived as a human being by referring either to His appearance (anthropomorphism), or feelings, attitudes and ways of interaction with people (anthropopathism). Interestingly, from a linguistic perspective, the concept of FACE may function in language as a metonymy for emotions. In Anna Wierzbicka’s view, facial paralanguage replaces the linguistic production and it is possible to talk about “the semantics of facial expression.” In the Old Testament, the personified God’s facial paralanguage includes showing and hiding His face, turning it to/against people, as well as looking, listening and eating. Those descriptions exhibit numerous instances of the application of the concept of GOD’S FACE to express a variety of God’s feelings and attitudes towards people. The range of God’s emotions presented in this way involves both positive feelings, such as joy, peace and safety, as well as the negative ones, such as offence, anger or terror. Moreover, GOD’S FACE teaches and guides people or judges and destroys them. In addition, it can be observed that THE FACE FOR THE EXPRESSION OF EMOTIONS metonymy co-occurs with such metonymies as THE FACE for the person, the presence, the personality, and the confrontation with someone, producing complex interactions of conceptual mappings.

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Izbor - Kosmet,  2007 / 12 / 14

Izbor - Kosmet, 2007 / 12 / 14

Author(s): Author Not Specified / Language(s): Serbian

POVAMPIRENJE PUTINA I SLOVENSKE RUSIJE - POSLEDNJI VOZ ZA PROGLAŠENJE NEZAVISNOSTI (Ndryshe - Tirana) CENTAR TERORIZMA JE U MOSKVI - ATINI – BEOGRADU (Dervina.com - Nacionalni informativni portal albanske dijaspore -) HANDŽAR-ŠTAP VLADIKE ARTEMIJA (Start - Tirana) NOVO ZAOŠTRAVANJE ODNOSA ZAPAD - VLADA SRBIJE OKO BEZBEDNOSTI NA KOSOVU (Zëri - Priština) KONTROLISANJE UTICAJA NEZAVISNOSTI KOSOVA (Koha ditore - Priština) CENA NEGIRANJA (Express - Priština) DUGA KOSOVSKA ZIMA* (Koha ditore - Priština) TEŽNJA BEOGRADA - PRETVARANJE KOSOVA U HAOS (Zëri - Priština) PROŠLO JE VREME ČEKANJA - SRBIJU NE TREBA VIŠE ČEKATI! (Koha ditore - Priština) KOSOVO IZMEĐU DVA “FILOZOFSKOPOLITIČKA” EKSTREMA (MitrovicaPRESS -Mitrovica) SRBIJA PONOVO PRETI! (Radio “Kosova e lirë” - Priština) PROGRAMIRANE PROVOKACIJE (Zëri - Priština) PROTIVREČNOSTI IZMEĐU BAN KI MUNOVOG PLANA “B” ZA KOSOVO I PROGLAŠENJA NEZAVISNOSTI I - SRPSKE RAČUNICE (Sot - Tirana) POZIVI “KOSOVO JE SRBIJA”, POZIVI SU ZA NOVI RAT IZMEĐU SRBA I ALBANACA NA BALKANU (MitrovicaPRESS -Mitrovica) KADA VERSKI VOĐA ŠALJE PORUKE MRŽNJE?! (Zëri - Priština) EVROPSKA NEZAVISNOST* (Koha ditore - Priština) SRBIJA NE MOŽE DA BLOKIRA PUTEVE EVROPE (Infopress - Priština) POGODBA KOJA NE MOŽE DA BUDE SPORAZUM (Zëri - Priština) ODBIJANJE DOPRINELO HOMOGENIZACIJI EU (Zëri - Priština) “CRVENE LINIJE” I STABILNOST KOSOVA (Zëri - Priština) 40 GODINA KAŠNJENJA SRBIJE (1968-2008) (55 - Tirana) POČETAK KAMPANJE (Zëri - Priština) KOSOVO POSLE 10. DECEMBRA (Metropol - Tirana)

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Vjeronauk/vjeronauka kao izborna obaveza svakog učenika u Kantonu Sarajevo

Vjeronauk/vjeronauka kao izborna obaveza svakog učenika u Kantonu Sarajevo

Author(s): Benjamin Hedžić / Language(s): Bosnian

Iako zasigurno postoje mnogi argumenti koji idu u prilog ukidanja predmeta Vjeronauka ili barem njegovog dislociranja iz obaveznih u fakultativne predmete, rezultati postignuti u okvirima izučavanja ovog predmeta kod učenika i izuzetna aktivnost nastavnog kadra opravdava njegovu postojanost. Na nivou Kantona Sarajevo dokimološki gledano prosječna ocjena koju su učenici postigli u protekloj školskoj godini izuzetno je visoka. Ovako visoka procjena učeničkog znanja trebala bi da nam ukazuje ukoliko je ocjenjivanje bilo objektivno, da su učenici iz oblasti ovog predmeta postigli visok nivo usvojenog znanja, kompetencija i vještina. Pored toga ne treba zanemariti ni činjenicu da su vjerske zajednice u BiH itekako zainteresirane ne samo za vjersko podučavanje u okvirima vjerskih zajednica, nego i za oblast vjerskog podučavanja u školskom sistemu. Ovakav pristup dovodi do značajnog ulaganja u edukaciju vjeroučitelja, nastavnih pomagala i sredstava, kao i u oblast vannastavnih aktivnosti, poput projekata, takmičenja i zabavno-revijalnih nastupa. Sve te aktivnosti svakako utječu na prestiž, položaj i strukturu predmeta, a učenicima su nedvojbeno ekstrinzična motivacija za pohađanje ovog predmeta, što se da nedvojbeno već na prvi pogled zaključiti.

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Povratak verske nastave u srpski model obrazovanja – osnovni postulati, uporedni prikaz i obrazlaganje odabranog modela

Povratak verske nastave u srpski model obrazovanja – osnovni postulati, uporedni prikaz i obrazlaganje odabranog modela

Author(s): Ana Stevanović / Language(s): Serbian

Verska nastava je prisutna u školskom sistemu u Republici Srbiji, u kontinuitetu, već šesnaest godina. Ustav Republike Srbije definiše našu državu kao svetovnu. Iz toga proizilazi da je i sistem obrazovanja sekularan. Način održavanja verske nastave, po mom mišljenju, ne krši sekularnost države. Ne postoji državna religija, već sistem „kooperativne razdvojenosti“. Smatram da je hrišćanstvo progresivno kreaciona religija, koja smatra da je Bog stvorio sve, da svet evoluira, ali pod nadzorom nadprirodnog kreatora, a da je nauka tu da stvara slobodne ljude i perspektivno, tolerantno i moderno društvo. Kako je izbor na versko obrazovanje izboran, a ne obavezan, ne smatram da dolazi do ugrožavanja naučnog pogleda na svet kod dece, niti da će Srbija dati prednost religijsko-konzervativnim vrednostima u odnosu na vrednosti modernog sveta. Deca imaju mogućnost gledanja šire slike i prava na izbor. Nema ničeg retrogradnog u poznavanju religije. Na ovaj način se omogućava kvalitetnije obrazovanje, unapređuje demokratsko društvo i doprinosi slobodi veroispovesti. U skladu sa iznešenim uočenim nedostacima u okviru verske nastave smatram da je potrebno, kako bi se verska nastava na najbolji način obavljala, programe Pravoslavnog katihizisa i programe ostalih verskih zajednica stalno osvežavati i unapređivati, a sve kako bi se obezbedilo ostvarivanje predviđenih ciljeva. Iskustva u višegodišnjoj realizaciji pokazuju da su najveće intervencije potrebne u programima za prvi ciklus osnovne škole, budući da se postavljeni zahtevi programa teško ostvaruju. Reviziju programa bi trebala da obavlja posebno formirana Komisija ili grupa, kojoj bi to bila glavna nadležnost. Takođe je važno uskladiti udžbenike sa stučnim stavovima veroučitelja, kako bi što jednostavnije preneli đacima svrhu verske nastave. Pogrešan sadržaj programa vodi brojnim problemima. Dozvoliti veći stepen slobode za nastavnike i učenike u izboru dela tema koje će obrađivati bi bilo višestruko korisno i proizvelo veću zainteresovanost. Prema rezultatima samoprocene nastavničkih kompetencija zaključujem da je veroučiteljima najviše pomoći potrebno kada su u pitanju kompetencije za nastavnu oblast, predmet i metodiku nastave i kompetencije za poučavanje i učenje. Prioritet su teme razvoja metodičkih znanja i veština u radu sa učenicima. Takođe, kao i što sam već navela, neophodno je obezbediti kontinuirana usavršavanja veroučitelja i to u sklopu fakulteta kao što su: učiteljski, pedagoški i filozofski. Potrebno je raspisati konkurs za izbor primera dobre prakse u nastavi Pravoslavnog katihizisa, koji će biti objavljeni u formi priručnika za nastavnike, kao i obezbediti da izabrani primeri budu dostupni svim školama i nastavnicima. Koordinatori ove aktivnosti mogu da budu Zavod za unapređivanje obrazovanja i vaspitanja. Mišljenja sam da se verska nastava nalazi na ozbiljnom i teškom ispitu. Potrebno je prevazići iskušenja zajedničkog života i rada, obrazovanja i vaspitanja, a sve radi uvođenja đaka u život crkve. Nesumnjivo je da će verska nastava itekako imati uticaja na moralno vaspitanje mladih, a da bi pozitivni efekti postojali potrebno je kontinuirano unapređivati procese realizacije nastave ovog predmeta, kao i usavršavati pedagoške i teološke kompetente veroučitelja. Takođe, Srpska Pravoslavna Crkva i ostale tradicionalne crkve i verske zajednice treba da se u većoj meri uključe u rad komisija Ministarstva prosvete, nauke i tehnološkog razvoja koje su posvećene verskoj nastavi. Odgovornost za poboljšanje verske nastave nije samo u resornom ministarstvu, već i u crkvi.

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Ustav Srbije: Striktna ili kooperativna odvojenost crkve i države?

Ustav Srbije: Striktna ili kooperativna odvojenost crkve i države?

Author(s): Marija Draškić / Language(s): Serbian

This article is prepared to review some dilemmas concerning the decision on the constitutionality of the Act on Churches and Religious Communities given by the Constitutional Court of the Republic of Serbia in January 2013. The principal of secular state as guaranteed by the Serbian Constitution of 2006 has been tested within the norms on the assistance of the state in enforcement of the decisions and judgments delivered by the churches and other religious organizations, on one hand, and on the rules on the religious instruction in public schools, on the other hand. Taking into account comparative, theoretical and normative method of interpretation, the author concludes that certain provisions of the Serbian Act on Churches and Religious Communities is not in accordance with The Serbian Constitution and the European Convention on Human Rights.

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Odgoj između vjerskog i sekularnog: komparativni pristup

Odgoj između vjerskog i sekularnog: komparativni pristup

Author(s): Pavle Mijović / Language(s): Croatian

Recently, a heated debate concerning school-based sexual education in Republic of Croatia provoked the necessity to rethink the relation of the education to the religious and the secular framework. In order to understand this phenomenon, we adopted a comparative approach. In the first part of this article our aim is to create a theoretical framework to guide our inquiry. The repercussion of a long sexual revolution in the 20th century that upset classical religious forms and had impact over institutional framework is analyzed. The second part analyses the difficulties of implementing the sexual education in three different institutional frameworks: a liberal (Sweden), traditional (Italy) and USA (sui generis). The common denominator among these different states is that the education as such is the problem of the secondary level to dominant political framework. Underlying issue is the profound difference between, on the one hand Christian-inspired anthropology and, on the other hand, the secular and scientific inspired anthropology. In the case of Sweden, sexual education became the mandatory part of the curriculum only after the fight for “he nation’s soul”. Italy, very differently, due to a significant social influence that Catholic Church has at the social level, lacks the formal program of the sexual education. Scientific based education concept, in use, in the States of America, encounters strong conservative response in issues concerning the sexual education. Final part of this paper presents an overview of the political context in Croatia in which the citizen's initiative – In the name of the family - with the support of the Catholic church and rightwing parties – organized and held a referendum. Main idea behind the referendum allege that the model of the Croatian family is under threat, due to a intention of the government to introduce the sexual education in schools, within the general framework of civic and health education. The proposition: “Are you in favour of the constitution of the Republic of Croatia being amended with a provision stating that marriage is matrimony between a woman and a man?” was approved by a quarter of the electorate. Differently, less than fifty percent of voter numbers in Slovakia led to the failure to pass a referendum to amend the Slovakian Constitution. The tactic to defeat the referendum was by not taking part, a strategy that appeared very functional. The hypothetical case of introducing sexual education in Bosnia and Herzegovina is theorized in the final part.

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Financiranje Katoličke crkve u Hrvatskoj

Financiranje Katoličke crkve u Hrvatskoj

Author(s): Ana Benačić / Language(s): Croatian

Činjenica jest da crkveni porezi u europskim zemljama zamjenjuju onaj prihod Crkve iz hrvatskog državnog proračuna, koji se vodi pod šifrom A539026 te da i ta sekularnija društva nastavljaju financirati Crkvu kroz različite druge programe, baš kao i u Hrvatskoj: plaće vjeroučitelja, sufinanciranje njihovih škola i bolnica, obnovu kulturnih dobara i slično. Imovina tih vjerskih zajednica je, baš kao i u Hrvatskoj, impozantna – Crkva je drugi najveći austrijski zemljoposjednik i drugi najveći poslodavac u Njemačkoj. Međutim, hrvatski model financiranja vjerskih zajednica je i dalje je u usporedbi s njima netransparentan i neadekvatan. Crkva u Hrvatskoj, naime, ne mora dokazivati da dobro gospodari novcem poreznih obveznika, ne ulaže trud da bi došla do novca vjernika, niti se na bilo koji način osjeća pozvanom da bude transparentna u svom poslovanju. Država joj pomaže u tome tako što kod izdvajanja iz proračuna ne pravi razliku između poreznih obveznika – njih se ni u kom trenutku ne pita jesu li uopće vjernici ili bi radije svoj porez preusmjerili u neke druge namjene. Sve do pokretanja ovog novinarskog istraživanja, javnosti nije bio poznat iznos koji prima iz proračuna, a zbog neprobojnosti institucija, još uvijek se ne zna kolikim fondom imovine ona raspolaže, koliko prima iz drugih javnih izvora poput javnih poduzeća ili lokalnih i regionalnih samouprava, a kamoli kolika je bilanca njenih komercijalnih djelatnosti. To sve ima i svoje posljedice. Zbog raznih skandala i visine poreza Crkva u Njemačkoj gubi u prosjeku 127 tisuća ljudi godišnje. Nadalje, među poreznim obveznicima česta je zabluda da novac koji završava u rukama crkvenih vlasti biva raspoređen u karitativne djelatnosti. Zbog ovog se vjerovanja Udruga za zaštitu potrošača u Italiji 2012. godine tužbom pobunila protiv crkvene propagande oko poreza otto per mille. Ustvrdili su da je Crkva svojim marketingom, kojim je uvjeravala da sav porez ide u humanitarne svrhe, obmanjivala porezne obveznike preko zakonite mjere. Budući da se 23 posto tog poreza u Italiji zaista i utroši na ublažavanje nevolje najsiromašnijih, kako bi hrvatski građani trebali reagirati na podatak iz izvještaja HBK, prema kojima je udio karitativnih aktivnosti Crkve u potrošnji javnog novca - siromašnih 11 posto?

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PROFILUL ADOLESCENŢILOR CU STIMĂ DE SINE SCĂZUTĂ ŞI RAPORTAREA ACESTORA LA VALORILE MORALE ŞI RELIGIOASE

PROFILUL ADOLESCENŢILOR CU STIMĂ DE SINE SCĂZUTĂ ŞI RAPORTAREA ACESTORA LA VALORILE MORALE ŞI RELIGIOASE

Author(s): Monica Opriş,Dorin Opriş / Language(s): Romanian Publication Year: 0

Through the present study, we aimed to provide data for creating a profile of adolescents with low self-esteem, depending on different variables. Complementarily, we wanted to find out how this category of students relates to moral and religious values and whether attending church is understood as a benchmark for getting out of this state. We capitalized on the research data collected through a questionnaire administered to over 700 high school students in Romania. We considered two statements with a negative connotation from M. Rosenberg's self-esteem scale: "Sometimes I think I'm worth nothing", respectively "Sometimes I think about myself that I'm a loser". The data show that for both statements there are no statistically significant differences depending on gender, place of residence, family size. Regarding the class the students belong to, for the first statement there are statistically significant differences, i.e. the lowest average of the ranks is recorded for students from the 9th grade. Thus, we can say that we have the opportunity to meet both girls and boys with low self-esteem.

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FUNDAMENTELE BIBLICE ÎN PREDAREA COMUNICĂRII ÎN LIMBA ROMÂNĂ

FUNDAMENTELE BIBLICE ÎN PREDAREA COMUNICĂRII ÎN LIMBA ROMÂNĂ

Author(s): DIDINA BRATU,RAQUEL BOUVET DE KORNIEJCZUK / Language(s): Romanian Publication Year: 0

The research analyzes the integration of faith in the teaching of Romanian Language Communication in one of the schools affiliated with the Seventh-day Adventist Church, using as biblical foundation the four pillars: Creation, Fall, Redemption, and Restoration. The context of this research highlights the lack of Romanian-language materials to guide teachers in integrating biblical values. One of the aims of the study was to refine the planning of Bible-based Romanian Language Communication classes and to observe changes in teachers' pedagogical practice and their reflection in the students' lives. The findings emphasize the need for a deliberate and systematic effort on the part of teachers to model biblical values in the learning process, thereby strengthening students' relationships with God and with their peers.

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O PERSPECTIVĂ BIBLICĂ ÎN PREDAREA GEOGRAFIEI

O PERSPECTIVĂ BIBLICĂ ÎN PREDAREA GEOGRAFIEI

Author(s): CORINA LOREDANA IANCU,RAQUEL BOUVET DE KORNIEJCZUK / Language(s): Romanian Publication Year: 0

This research explores how biblical values can be integrated into the teaching of Geography in a confessional school. The study focuses on the four biblical pillars: Creation, Fall, Redemption, and Restoration. The main goal is to assess whether and how these pillars, integrated into lesson plans, can influence teaching practices, as well as the impact of faith-integrated lessons on students. The results show that such integration promotes holistic education. Each pillar brings a unique perspective: Creation emphasizes humanity's divine role, the Fall highlights the impact of sin, Redemption points to the restoration of the relationship with God, and Restoration underscores the divine purpose of education. Thus, if teachers integrate biblical values into teaching, they strengthen students' relationship with God and others. Geography thus becomes a tool to provide a Christian worldview.

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SABRİ ÜLGENER - ZİHNİYET VE DİN

SABRİ ÜLGENER - ZİHNİYET VE DİN

Author(s): Bahar Küçük / Language(s): Turkish Publication Year: 0

Şimdilerde, renklerinin ne anlama geldiğini merak ettiğimiz için araştırdığımız laleler, tarihi süreç içerisinde farklı bir konumda bitki olarak karşımıza çıkmaktadır. Edebiyatımızda (Baytop- Kurnaz, 2003, 80) ve sanatımızda neredeyse tartışılmaz yeri olan laleler, 14. Yüzyılla birlikte Anadolu’dan Avrupa’ya geçmiştir. Avrupa’ya geçmesiyle beraber Avrupa’da büyük merak uyandırmış ve bu merak, tam anlamıyla bir “lale çılgınlığı”na dönüşmüştür. Laleler, özellikle Hollanda ve Almanya’da aranan bir meta haline gelmeye başlamıştır. Bu çılgınlık bir statü göstergesi haline gelmeye başlamış, öyle ki bir lale soğanına bütün servetini yatıracak kişiler olmuştur. Bir pazar haline gelen bu çılgınlıkta her finansal metada olduğu gibi bir spekülasyon yaşamış ve Avrupa’da lalenin “lale devri” son bulmaya başlamıştır (Geçmişten Günümüze Lale, 2022).

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Томос 19 – матрица за вселенски разкол

Томос 19 – матрица за вселенски разкол

Author(s): Vasilianna Merheb / Language(s): Bulgarian Publication Year: 0

The paper sets out the main highlights of the analysis of the disastrous consequences of the non-canonical granting of “autocephaly” to the schismatic „Orthodox Church of Ukraine“ (OCU) by patriarch Bartholomew through the unilateral and anti-Conciliar issuance of a „Tomos“ in 2019 against the will of the Ukrainian Orthodox people. This predetermines „Tomos'19“ as a destructive matrix for ecumenical schism aimed at subordination of all local autocephalous Churches to the Fener in favor of realization of georeligious goals. Further, the process of creation of the geopolitical structure OCU, possessing all the features of an authoritarian ucrofascist sect, as a result of the tripartite collaboration between the USA, patriarch Bartholomew and former Ukrainian president Petro Poroshenko, is outlined. In addition, the results of the fake „Tomos'19“ are described as poisonous fruits on the territory of Ukraine – the series of repressions against the Ukrainian Orthodox Church – Moscow Patriarchate – and in the local Orthodox Churches, the majority of which do not allow the recognition of the OCU. The article examines the repercussions of the situation on the Bulgarian Orthodox Church (BOC), tracing some of the antichurch processes in Bulgaria after the production of „Tomos 19“, with a focus on the serious danger of schism after the concelebration of three Bulgarian metropolitans and two bishops with schismatics from the OCU, which in its own way is a serious anti-state and anti-church diversion. In the end, the main conclusion is the necessity of convening an All-Orthodox Council to break the trap of the series of grave violations of patriarch Bartholomew, and in particular in the BOC to initiate the convening of a Church-People's Council to decide on the canonical punishment of the specific hierarchs who broke the rules if they do not renounce these actions and repent.

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