Světec nebo blázen? Důvěra podle svatého Františka v románu Chuďásek Boží Nikose Kazantzakise

Author(s): Marta Janíčková / Language(s): Czech / Issue: 6/2021

The article A Saint or a Fool? examines the motif of trust in the novel called St Francis by the Greek writer of the first half of the twentieth century, Nikos Kazatzakis. It proves that trust is an essential element of experiencing franciscan spirituality that is based on the Father-child relationship. Based on the interpretation of the text the article searches for the origin and impact of trust and also analyzes the attitude of the character of St Francis of Assisi towards God´s presence in everything that is created.

Svetlana Kujumdzieva. The Hymnographic Book Of Tropologion. Sources, Liturgy And Chant Repertory. London and New York: Routledge, 2018, 184 pp. ISBN 9781138297814

Author(s): Kristina Yapova / Language(s): Bulgarian / Issue: 57-58/2018

Svetlana Kujumdzieva: “The Hymnographic Book of Tropologion. Sources, Liturgy and Chant Repertory”

Author(s): Ivan Moody / Language(s): English / Issue: 3/2018

Svetlana Kujumdzieva. The Hymnographic Book of Tropologion. Sources, Liturgy and Chant Repertory. Routledge. London-New York, 2018, IX + 184 р., 10 plates (ISBN 9781315099019)

Sveto između religije i politike

Author(s): Ugo Vlaisavljević / Language(s): Croatian / Publication Year: 0

Na početku Jean-Luc Nancyjeve knjige Au fond des images čitamo: „Smisao “svetog” (sacré) ustvari se svagda brka sa smislom “religioznog” (religieux). Ali religija je vršenje obreda koji oblikuje i održava izvjesnu vezu (sa drugima i sa samim sobom, sa prirodom i sa natprirodnim). Religija nije, po sebi, priređena svetom (ordonée au sacré). (Ona to također nije ni vjeri, koja je opet jedna druga kategorija.) Sveto, uzeto samo za sebe, označava ono odvojeno, stavljeno po strani, odsječeno i isključeno. U jednom smislu, religija i sveto se suprotstavljaju, dakle, kao što se veza suprotstavlja prekidu. U drugom smislu, bez sumnje, religija se može predstaviti kao ono što stvara vezu sa ovim izdvojenim svetim. Ali u još jednom drugom smislu, sveto jeste to što jeste samo kroz odvajanje, pa veze s njime ni ne može biti. Dakle, u strogom smislu riječi, nema religije svetog. Ono je upravo ono što, za sebe, ostaje po strani, u udaljenosti i sa čime se ne uspostavlja veza (ili pak sasvim paradoksalna veza). Ono je nešto što se ne može dotaći (ili je samo stvar dodirivanja bez doticaja). Da bih se izvukao iz konfuzije, nazvat ću ga ono distinktno (le distinct).“ Nancy će u nastavku ovoga uvodnog teksta, kroz razmatranja koja su koliko etimološka toliko i fenomenološka, posve u stilu Heideggera, ovo distinktno povezati sa “distinktivnom crtom” (trait distinctif) koja “razdvaja ne toliko ono što ne pripada poretku dodirivanja, dakle onom nedodirljivom, nego radije onom neopipljivom”. Distinktno koje figurira na mjestu svetog će se potom ukazati kao stvar umjetnosti, jer upravo ona, kao slikarstvo, književnost itd, stvara svoje učinke kroz distinktivnu crtu.

Svjetski etos za međureligijsko i etičko učenje

Author(s): Günther Gebhardt / Language(s): Bosnian / Issue: 61/2015

Kad su u prosincu 2014. godine demonstracije Pegide, neprijateljski nastrojene protiv islama i stranaca, na ulice relativno iznebuha izmamile tisuće ljudi, od strane nekolicine zastupnika razboritijeg dijela društva brzo se začuo poziv da bi se to zlo moralo spriječiti već u školama a u prvom redu uz pomoć obrazovanja i odgoja. Škola je sada nesumnjivo jedna vrsta društvenog laboratorija, mikrokozmos u kojem se izazov suživota ljudi iz različitih kultura, a time često i religija, nameće posve konkretno. Taj se izazov nameće upravo ljudima koji se profesionalno trude oko miroljubivog i ljudskim vrijednostima zajamčenog suživota ljudi i koji pokušavaju stvoriti uvjete da pozitivnu i mirotvornu snagu religije možemo iskusiti i doživjeti. U kontekstu suvremenih multikulturalnih škola, on se naročito nameće onima koji predaju predmet religije, taj “mali predmet s velikim šansama”, kako sam jednoć čuo da ga naziva jedan nastavnik tijekom jednog pedagoškog seminara.

Svoboda a právo v perspektivě obratu konstantinovského a za Jana XXIII.

Author(s): Andrzej Pastwa / Language(s): Czech / Issue: 1/2019

Two events constitute the historical structure of the hereby study and an impulse to undertake reflection upon the contemporarily significant – e.g. within the area of the broadly defined ecumenia – the topic of the relationship between: freedom and law, in the depiction of the Catholic Church. The Edict of Milan, published jointly by the Emperors of the western and eastern part of the Empire 1700 years ago, established the freedom of religion in the Roman Empire. This epochal step taken by Emperor Constantine the Great – for the Emperor of the western part of the Empire is believed to have been the initiator and executor of the transformation process – is referred to as the "Constantinian turn", initially denoting the equality of rights of the Christian Church and other religions (from that moment on Christians, after the period of persecution, could, without impediments, practice their religion), and additionally bonded the Church with the state to such an extent that Christianity became the official religion of the Imperium Romanum. 50 years ago, almost on the eve of the ecumenical Second Vatican Council, Pope John XXIII., a great promoter of the aggiornamento of the Catholic Church and its law (Codex Iuris Canonici), published the celebrated encyclical Pacem in Terris. The connection between this document and the vital issues of Vaticanum II is so fundamental and deep that the name of the above mentioned Pope deserves to even be more associated with the breakthrough/turn of the Second Vatican Council – in the legally relevant areas of: ecclesiology (Lumen Gentium Constitution), ecumenism (Unitatis Redintegratio Decree, Nostra Aetate Declaration) and religious freedom (Dignitatis Humanae Declaration). Suffice it to say, that the basic doctrinal premise of the "Encyclical of the Love for Man" (as it was acclaimed by the commentators) is a thesis re¬garding the natural and supernatural dignity of a human being, which is derived directly from God’s Natural law (PT, n. 3). This is precisely where the answer to the question – are why the rights of a human being primary and inalienable (PT, n. 9, 145) and as such cannot be confined or abolished by any human authority (PT, n. 60) – is to be found. We shall also descry the affirmation of the Augustinian postulate: credere non potest (homo) nisi volens (In Evangelium Iohannis Tractatus, 26,2), leading to a renewed – ingrained in tradition – approach on the part of the Catholic Church to the issue of religious freedom (Let us add: an approach significantly different from the preconciliar religious tolerance). A sentence from the Encyclical is helpful informing us that: “also among Man’s rights is that of being able to worship God in accordance with the right dictates of his own conscience, and to profess his religion both in private and in public” (PT, n. 14). This constitutes a forerunner to the acclaimed proclamation from the conciliar declaration on religious freedom: "It is one of the major tenets of Catholic doctrine that Man’s response to God in faith must be free: no one, therefore, is to be forced to embrace the Christian faith against his own will. This doctrine is contained in the word of God and it was constantly proclaimed by the Fathers of the Church" (DH, n. 10). The doctrinal context, outlined in such a way, allows for the fundamental determinants of the canon law to be more precisely displayed (in the titular ecumenical vista), namely: in the general depiction – the originality of Communion Law, which can clearly be defined by means of Ecclesia iuris; in the detailed depiction – (1) religious freedom and, tightly related to it, the integral and living overtone of depositum fidei, as fundamental principles of the legal order in the Church, (2) the sameness of the aim of the Church law ad intra and ad extra in putting into effect the divinehuman Communio, (3) the synodal character of the Church’s structure, which permits references to the Church law as the order of service (diakonia), (4) the universal mission of the Church and the ecu¬menical opening towards the world related to it, which determines the open position the science of canon law adopts towards the legal culture of every environment in which the Church is present and where it functions.

Svršenici mekteb-i nuvvaba bili su utemeljitelji i nosioci orijentalnih studija na sarajevskom univerzitetu

Author(s): Omer Nakičević / Language(s): Bosnian / Issue: 60/2014

As a contribution to the argument that teaching of Arabic language has its origin at the Faculty of Islamic studies in Sarajevo (integral part of its curriculum), the author reminds us of some fundamental determinants of the plan and programme of an educational institution Mactab-i Nuwwab (The Sharia School for Judges, Scherijatische Richter Schule), later developed into The Higher Islamic Sharia School (VIŠT)on foundations of which, for more than thirty years, as a result of a planned activity of the Islamic Community in Bosnia and Herzegovina, the Faculty of the Islamic Studies is functioning. Studies of Arabic language are the bases for all the other Islamic studies as it is confirmed in the Article 2 of the Organisational Institute for The Sharia School for Judges wherein it is stated: “Applicants that would be enrolled in this educational institution, will be those who succeeded in the test for the Arabic language grammar and syntax.” This high education institution, of which the Faculty of the Islamic Studies is the successor, has produced graduates that were amongst the founders of the Oriental Philology Department of The Faculty of Philosophy in Sarajevo and the Oriental Institute.

Swedish Journal of Romanian Studies

Frequency: 1 issues / Country: Sweden

Swedish Journal of Romanian Studies publishes studies about Romanian language, literature and film, as well as reviews of works within these fields. It welcomes articles that focus on case studies, as well as methodological and/or theoretical issues.

Swiss Synodality after the Second Vatican Council

Author(s): Adrian Loretan-Saladin / Language(s): English / Issue: 8/2020

Quod omnes tangit, ab omnibus tractari et approbari debent. (Cardinal Congar) The canonists have been developing the rule of law of Western Europe.After there had been much debate (Acts 15:7), they decided together with the Holy Spirit. The Apostolic Nuncio gave the permission for lay persons (including women) to participate at the Synod. Synod ’72 is a process involving seven synods of local Churches in Switzerland. As an instrument of “processing” Vatican II, Synod ’72 discussed implementation options like Ecclesiastical Offices of the local Church. (LG 33; Paul VI’s Ministeria quaedam; John Paul II’s Christifedles laici; c. 228 CIC 1983). The tradition of shared decision-making of the baptised was been activated.

Swoistość języka religijnego i niektóre problemy jego skuteczności

Author(s): Irena Bajerowa / Language(s): Polish / Issue: 1/1994

The author defines the religious language by specifying its features such as: expressiveness, particular semantic code, weak links with the current language. The contemporary believer must assimilate religious language. The assimilation of this language will guarantee its effectiveness.

Sygnaty kultury holenderskiej

Author(s): JOANNA LESKA-ŚLĘZAK / Language(s): Polish / Issue: 29/2011

Kultura jest czynnikiem sprawczym wszystkich przemian cywilizacyjnych ludzkości. Elementem kultury duchowej jest sztuka, która jest pojęciem nieostrym i dlatego z trudem poddaje się definiowaniu. Kultura holenderska wywarła wpływ na rozwój kultury europejskiej m.in. poprzez architekturę malarstwa i rzeźbę, a także wkład w rozwój nauki, do której przyczynili się m.in. Erazm z Rotterdamu, Hugo Grocjusz, Boruch Spinoza, Wilhelm i Jakub van Granesande, Pieter van Musseheubroek, Herman Boerhave, Albert Schultens. Wpływ kultury holenderskiej widoczny jest także w Polsce w budownictwie renesansowym Wrocławia i Gdańska.

Symbol i signum. Przyczynek do krytyki teorii symbolu religijnego

Author(s): Paweł Grad / Language(s): Polish / Issue: 8/2015

Tekst zawiera krytykę postromantycznej teorii symbolu religijnego. Jego główna teza głosi, że pojęcie „symbolu religijnego” jest pojęciem kompensacyjnym, które pozwala zaabsorbować koszty procesu sekularyzacji. Teza ta uzasadniona zostaje przez podanie szkicu oryginalnej semiotyki języka religijnego na podstawie pism św. Augustyna, zgodnie z którą język religijny charakteryzuje się (1) semantycznym zdefiniowaniem, (2) syntaktyczną koherencją i (3) pragmatycznym sprzężeniem z dyscypliną. Cechy te odróżniają go od systemu romantycznych symboli charakteryzujących się niedodefiniowanym znaczeniem oraz luźnymi związkami z innymi symbolami i obliczonych na wolne od przymusu przyswojenie. Postromantyczny „symbol” jest więc nośnym pojęciem nowoczesnego dyskursu religijnego dokładnie z tego samego powodu, z którego nie przystaje on do oryginalnego doświadczenia religijnego: zakłada on redefinicję konstytutywnych cech oryginalnej struktury języka religii. The paper contains a critique of the postromantic theory of religioussymbol. A main claim of the paper is that the notion of „religious symbol”is a compensatory nation, which serves to absorb the costs of the secularizationprocess. This claim is supported by an outline of the originalsemiotics of religious language from works of St. Augustine. In accordancewith this semiotics the religious language is (1) semantically defined, (2)syntactically coherent and (3) used in the pragmatic context of religiousdiscipline. This features distinguish the religious language from the systemof romantic symbols, which have the undefined meaning, constitute theloose structure and are used in the coercion-free pragmatic context. Thereis one reason both for the fact that postromantic „symbol” is an importantnotion of the modern religious discourse and the fact that „symbol” unfitsto describe the original religious experience: „symbol” bases on the redefinitionof original structure of religious language.

Symbol religijny w literackich nieortodoksyjnych użyciach. Szkic o kulturowej roli profanacji

Author(s): Małgorzata Jankowska / Language(s): Polish / Issue: 8/2015

Artykuł ma na celu analizę przekształceń symbolu religijnego. Jegorozmaite nieortodoksyjne użycia widoczne są m.in. we współczesnychnarracjach apokryficznych. Teksty te, wykorzystujące postaci, motywyi symbole obecne w Piśmie Świętym, mają często charakter profanacjiczy obrazoburstwa, lecz propagując treści stojące niejednokrotniew sprzeczności z kanonem, paradoksalnie utrzymują go w centrum semiosfery.Analiza tego typu przekształceń pozwala dostrzec rolę, jaką symbolodgrywa w procesach autokomunikacji kultury, łącząc to, co tradycyjne,z tym, co nowe, a tym samym umożliwiając kulturze kontakt z przekazamiźródłowymi. To szczególnie ważny bodziec do postrzegania tożsamościkulturowej jako ciągłej i spójnej.Symbol jest najtrwalszym i najstarszym nośnikiem pamięci kulturowej,a jego przekształcenia (choćby były profanacją) wspomagają jejpracę. Wchodząc w nowy kontekst nie traci on swoich poprzednich znaczeń,lecz nabywa nowe, ujawniając tym samym swe bogactwo semantyczne.Symbol jest zatem ważnym elementem dynamizującym kulturę i zapobiegającym jej petryfikacji. The aim of the paper is to analyze transformations of the religious symbol. Various unorthodox uses of the symbol may be found in modernapocrypha. The texts utilize some biblical figures and motifs, which canbe regareded as a profanity. Although their contents are often contradictoryto the biblical canon, the traditional myth as it is presented in themparadoxically remains in the centre of the semiosphere.An analysis of this kind of transformations of the religious symbolenables us to see the role it plays in the processes of cultural autocommunication.Those unorthodox uses connect the traditional with themodern and allow dynamically changing culture „to remember” its ownroots. The fact that culture is able to communicate with itself is a basiccondition of its cohesive identity.The religious symbol is the oldest and most permanent medium ofcultural memory and its transformations (profane or not) enhance thememory. As used in a new context, symbol does not lose its previousmeanings but gains new ones instead. In the process its semantic wealthbecomes apparent. The changes and reinterpretations of the symbolprevent the ossification of culture.

Symbolae Philologorum Posnaniensium Graecae et Latinae

Frequency: 2 issues / Country: Poland

„Symbolae Philologorum Posnaniensium” powołano do życia w roku 1973 w ówczesnej Katedrze Filologii Klasycznej UAM jako pismo periodyczne poznańskiego środowiska naukowego filologów klasycznych, otwarte również dla innych ośrodków filologicznych w Polsce oraz dla przedstawicieli pozostałych dyscyplin naukowych, zajmujących się antykiem greckim i rzymskim. Założycielem „Symbolae” i redaktorem pierwszych tomów był prof. Jan Wikarjak. Redaktorami prowadzącymi „Symbolae” byli i są stale profesorowie filologii klasycznej UAM. Artykuły w SPhP są drukowane w języku polskim, a także, od samego początku, część z nich ukazuje się w językach zachodnioeuropejskich oraz w języku łacińskim. Pojawiają się także autorzy z zagranicznych ośrodków naukowych. Wszystkie artykuły zaopatrzone są w abstrakty oraz summaria w językach obcych. Materiały oddawane do druku są wcześniej recenzowane przez profesorów spoza Poznania. Tematyka artykułów pochodzi z obszaru obu literatur starożytnych, czyli greckiej i łacińskiej oraz popularnej w Poznaniu i innych ośrodkach recepcji antyku i oryginalnej literatury łacińskiej z okresu średniowiecza, renesansu i baroku. Drukowane są tylko prace oryginalne. „Symbolae” dzięki streszczeniom obcojęzycznym i regularnej wymianie prowadzonej przez Instytut oraz przez Bibliotekę Uniwersytecką docierają także do czytelników zagranicznych.

Symbole w filmie W imię… Małgorzaty Szumowskiej w perspektywie interpretacji kerygmatycznej

Author(s): Dariusz Martynowicz / Language(s): Polish / Issue: 49/2017

The kerygmatic interpretation of movies is a relatively new way of film interpretation. For the last few years it has been developing in association with the long-known interpretation of literature as a broadening of the art of interpretation by theological and religious discourse. The article explains the principles of kerygmatic interpretation. According to these rules, the author interprets Małgorzata Szumowska’s film In the name of…, whilst analyzing the films symbolism in the context of plot, literary and art allusions. In the name of… (W imię…), directed by Małgorzata Szumowska and released in 2013, has been one of the most acclaimed films of the past few years. It received, among others, Silver Lions in Gdynia, an award for the best directing and a best actor award for Andrzej Chyra, however the premiere caused much controversy. For some, the film was “anticlerical,” “one-sided,” “meager,” whilst for others it was the most interesting film at the Berlin Festival. In the article, the author also focuses on the role of the priest in the film, which seems to be a breakthrough in the portrayal of priests in modern Polish cinema. The conclusions stemming from the interpretation of the film are presented in the context of general thoughts concerning the roles of priests in Polish cinema.

Symbolic Acts of Jesus

Author(s): Michał Wojciechowski / Language(s): English,Polish,German / Issue: 51/2014

Symbolic acts of Jesus could be seen as a neutral sample of the traditions about his life. Their study is relatively free of presuppositions, because this category has not been involved in doctrinal discussions. It was neither important for the theological concepts of the biblical authors, nor for the hermeneutical theories of modern scholars. In the examples discussed in this paper (Mk 2:15-17; 1:40-45; 10:13-14,16; 11:1-11; 11:12-14; 11:15-19; 14:25; 15:23; Jn 13:1-20; 20:22; laying on hands, touching, spitting) historical kernels can be identified. It confirms that in the Gospel we can find many reliable traditions about historical Jesus and even about his intentions.

Symbolic Functions of Salt and Related Similes in Oriental Curses and Blessings

Author(s): Iulian Moga / Language(s): English / Issue: 1/2009

Salt has a polymorphic symbolic functionality that recommends it as one of the most impressive and effective symbols ever. Like many other basic symbols of a remote origin, its perception was ambivalent. Most of its symbolic functions derive from its practical features. It has been valued both for its corrosive and therefore destructive nature, and for its antiseptic and preservative qualities. And this is why its imagery was all the time positive as well as negative within the same type of cultural environment. For example, it was Elisha who cured the waters that made the land infertile with salt, while in other contexts in the Jewish or Mesopotamian cultural milieux, the salt waters possess negative connotations. In the epic of Enuma Elish, Tiamat, who was a personification of the salt waters, was threatening with the destruction of the newly begotten world and the gods until she was eventually slain by the god Marduk who split her body into two parts, subsequently creating heaven and earth.

Symboliczno-mistatogiczny wymiar przepowiadania ewangelizacyjnego na przykładzie kursu ewangelizacyjnego „Nowe Życie”

Author(s): Sławomir Płusa / Language(s): Polish / Issue: 12/2016

The need for new evangelization calls us to seek new forms of preaching the gospel which have the chance of reaching non-believers in the modern world. The concept of Schools of New Evangelization, created by Jose H. Prado Flores, has spread throughout the world. Evangelizing course “The New Life” is the basic kerygmatic course in this school. Its method of proclaiming the gospel is characterized by a very dynamic narration, the use of props linked to the daily experience of listeners as well as including them in paraliturgy. This way of proclaiming the gospel enables the audience to be included into symbolic experience. It consists of beginning a personal relationship to Jesus which is expressed by the kerygmatic content. On the other hand paraliturgy strengthens the mystagogic dimension of the gospel. The analysis of the dynamic of proclaiming the gospel during the course “New Life” shows that the principles influencing the dynamization of preaching can also be used in other forms of preaching like in sermons or homilies.

Symbolika ciała w Starym Testamencie (red. Anna Kuśmirek) (Warszawa: Wydawnictwo Naukowe Uniwersytetu Kardynała Stefana Wyszyńskiego 2016). Ss. 291. PLN 35. ISBN 978-83-8090-186-5

Author(s): Tomasz Niedźwiedzki / Language(s): Polish / Issue: 33/2018

Review of: Tomasz Niedźwiedzki ̶ The symbolism of the body in the Old Testament (edited by Anna Kuśmirek) (Warsaw: Wydawnictwo Naukowe Uniwersytetu Cardinal Stefan Wyszyński 2016). Ss. 291. PLN 35. ISBN 978-83-8090-186-5

Symbolika ognia w prawie karnym judaizmu

Author(s): Bogusław Sygit,Damian Wąsik / Language(s): English,Polish,German / Issue: 51/2014

Since the dawn of history, fire was given a mystical character. Fire was associated with strength, power, mystery and the supernatural. Fire is of particular importance in the Jewish tradition and culture. The main aim of the publication is to present the symbolism of fire in Judaic criminal law, which is understood as a law arising from the Torah and the Talmud. Authors describe the subject of the treatment of fire as a kind of punishment tool and as a murder weapon. In the first case, the publication focuses on permissible in Judaism form of capital punishment by burning. In the second case authors raise the question of the principles of criminal responsibility by the perpetrators of arson. Recalling the principle of Judaic criminal law the authors argue that arson, contrary to some opinions presented in literature, should be treated as a causative action of certain crimes, and not as a separate offense.