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The most read Russian philosopher Nikolai Berdyaev went through the conceptual path from Marxism, over idealism to Christianity. He was in prison four times and wasprosecuted twice because of his ideals. Initially he was imprisoned and prosecuted because of his Marxist ideas and later because of his Christian beliefs. Although he dismissed the Marxist worldview he kept a special sensitivity towards Marxism all his life.For this reason his criticism of Marxism as a secular religion, from the perspective of hisown experience and Christian philosophy, became well known for its inner invasion into Marxist theoretical thought and practice. By accepting Christian worldview Berdyaevdid not consider that he presents the official teaching of the church and he viewed himselfas a free Christian thinker. He was in a critical mood on many aspects towards historical Christianity and the church. His honest and open critical insight can contribute to abetter quality of church life. In relation towards Marxism, the life and thought of NikolaiBerdyaev give a powerful incentive for a serious, tolerant dialogue of the contemporaryChristian thought with this influential philosophical way and political ideology.
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In his existence, man thinks about what he is and what he should be, in a world inwhich it is called by its very essence to create itself. Self-realization is a call to seek meaning in the contemplation of the elements of the world which he himself is woven into. Thepath to oneself and the world is a relation, a relation which man confirms his existencethat he is metaphysical entity. So there will be transcendence, finite and infinite, presentand future, given and ordered, spiritually and physically. Nietzsche wondering about the“fate” of the future man of the modern world, contemplates the “spirit of the times” ofWestern Christian civilization in the relationship of man and God.
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The aim of this work is to present most representative features of the original workof two Račan, with a special attention given to “Stichology” of Kiprian Račanin, as wellJerotej’s “Travelogue to City of Jerusalem” to the specific characteristics of the genrewhich served as a starting point to Jerotej’s original work in 1727, based on his notes of1704, when this journey took place. Although it incorporates three periods, the value andauthenticity of the “Journey” itself will long after be questioned by many critics. Later substantial studies will show that Jerotej himself had been subjected to a grave injustice, since his work represents a considerable contribution to Serbian literature, as wellas Kiprian’s literary work and his church donations in Sentandrea.
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The whole mankind history represents a constant human aspiration to attain the Divine truth and knowledge. However, it is not an easy job. Because of that, in order tosearch adequately for the Truth, it is necessary to primarly be satisfied a couple of scientific criteria (more precisely six) in order to one research would be called scientific,and in the same time to be true. Therefore, the aim of this article would be directed to theclaim that science, although is based on the philosophical principles, it has its own limitationts, while the real beauty and the mining of the life could be seen from the angle ofArt, Poetry and Religion. In support of that, there are the words of the famous philosopher Nietzsche, who once pointed out that, thanaks to the world of Art and Philosophy,man builds an “immortal intellect”.
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This article presents the reasons why the early christians abandonedthe practice of celebrating sabbath in favor of sunday. after a short outlineof the history of the institution of shabbat the article discusses four reasonswhich ordered the followers of christ to give up celebrating shabbat in favourof sunday. it also points to the new testament texts that explicitly mentionthe celebration of the eucharist on sunday. the replacement of the sabbathwith sunday was sealed by the decisions made by rabbis during the assemblyin Javneh.
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For the recent man, the fear of death, of losing control of his live, of what happens to one’s family after death, the fear of isolation and loneliness act as the most effective and rapid paralyzer. All mankind barricaded themselves in the house, invoking self protection. The Church‘s mission on this foundation of global fear has been extremely challenging, even ungrateful in some places. Keeping the pastor‘s connections with the flock as a pastoral emergency had to go through a harsh process and the pain of deformalization. The abandonment of form in favor of deep content has often led to increasingly virulent and severe attacks on the Church and their servants. Virtually no decision of the Church has remained unpunished by a singular and absolute court: the media. Sometimes even voices in the Church revolted against it. However, the mission of the Church functioned, albeit in some places imperfectly, with small syncopation, redefining and even updating concepts such as domus ecclesiae, liturgical communion, sacramental life, etc. The COVID-19 pandemic left its funeral imprint on the contemporary history of mankind through the approximately 2,000,000 deaths caused to date, while ”unbalancing” the conduct of funeral rituals in Christianity and other religions of the world, both in cases of death caused by the new coronavirus, as well as other causes. If until the outbreak of the pandemic, the idea of death and burial had become more and more ”cosmetic” today, with its advent, against the background of the growing fear of death, the funeral services officiated by those who died of COVID-19 suffered deep ”metamorphoses” in terms of ritual, duration and participants in these moments. Thus, in the whirl wind of these troubled times, in which physical death ”monopolizes” almost any sense of fear of believers in spiritual death, when ”he who kills the body” has more publicity and more rating than ”he who kills the soul”, the Church regulated its funeral liturgical service according to the norms imposed by the state authorities, its mission and pastoral care remaining faithful and consistent with the souls of the faithful marked by this scourge.
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The Christian Revelation encompasses the history of salvation not just as past, but also as future, as accomplishment of the creation in the eschaton. For this reason, the Church does not preach only what God has done for our salvation, but also what He has prepared for those who believe in Him. In this way, the creation, and especially man, has its whole life put under the sign of the hope of resurrection, of wakefulness /watchfulness (nepsis) and of the preparation for the celestial life. The eschaton mustsurely have been on the mind of the Christian hymnographers, the Holy Fathers who created the beauties included in the Orthodox cult books, especially the multitude oftroparia, stichera, stichoi, kontakia and oikoi, prayers etc.; in them we find expressed with extraordinary artistry and special power of synthesis, the entire teaching of faith of our rightly-glorifying Church, the entire Eastern theology, starting with her cosmology, continuing with her anthropology, Christology, ecclesiology, pneumatology and ending with the eschatology or the new creation. The existence of eschatological ideas even since the first centuries in the cult books of the Church, proves the fact that the orientation to the future world and the hope in the universal resurrection was the living phenomenon that animated the life of the first Christian communities. The Christian’s expressed desire to unite heaven and earth, to live the angelic life even since now, shows that the eschaton was, is and will always be conceived as a reality which is not foreign to the present life. Life after life can only be a life in communion with God, as it has been revealed by our Saviour Christ and preached by the Holy Apostles and by the Church to this day.
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Chrysostom elaborates on what the preacher is and how the spoken word works, which are the advantages of using it in the life of the Church, and what is the relation between the preacher and the Word. The first two aspects of this question on which we will stop are the importance and complexity of preaching. These two represent one of the reasons why Chrysostom elaborated so much on the difficulties of preaching.
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This study aims to concisely describe Islam as a world civilization by presenting some of the main cultural landmarks associated to it. It is known that Muslims reject the most important two dogmas of Christianity dogmas of the Divine Nature of Christ(i.e. the Holy Trinity and the Divine nature of Christ). The Quran denies the Ressurection because by claiming that Jesus has never died. It says instead that Allah raised Him alive to heaven and that He is going to come again on Earth during the end times. This Muslim rejection of Christ’s Crucifiction, Ressurection and Divinity and of the Triune Nature of God places Islam completely against the essential core of the Christian Revelation. The fact that Muslims are Monotheists is not enough in order to be able to say that they worship the same God that Christians worship. During his commercial journeys Muhammad has met Jews, Christians and even monks who told him about the stories from the Old and the New Testament. However, few of the attributes of the God of the Bible are preserved in Islam.
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This article introduces the unedited Homily on repentance composed by Kallistos I, patriarch of Constantinople in late Byzantium. It first offers a biographical portrait of the author, discussing the historical context of his activity, and continues with a brief presentation of his homiletical corpus and the editorial work it attracted, focusing on the manuscript tradition, date, and content of Patriarh Kallistos’s Homily on repentance. The second part of the article offers the text of the Homily, transcribed on the basis of the fourteenth-century manuscript Hilandar 8 (Lambros 229), as well as its translation into Romanian. The article is equipped with a plate from the Athonite codex.
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