Literatură și religie în spațiul contemporan românesc
This paper analyses the connection between religion and literature, with a special focus on the Romanian Cezarina Adamescu's poetry.
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This paper analyses the connection between religion and literature, with a special focus on the Romanian Cezarina Adamescu's poetry.
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Depuis la Grèce antique, des personnalités mémorables, remarquables de l'humanité ont porté le nom Elena. L'influence du nom part de l'histoire et de la religion vers la littérature par l’intermède des perspectives collectives et l'imaginaire des sociétés. Ainsi, les auteurs ont donné vie à des personnages qui ont porté ce nom. Les variantes du nom, selon les pays qui l’ont adapté / adopté sont : Ileana, Hélène, Helen, Ilona, Eleonora. Elena signifie « la torche, la lumière et l'éclat du soleil, le feu sacré ». En grec, Ἑλένη est « la plus belle des mortelles ». La personne nommée Elena est susceptible d’être au centre des conflits et d'avoir la capacité de médier les conflits, elle étant chargée de la gestion des situations confuses.
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Dans cet article l'idéologie sera prise, d'une manière simpliste, pour un moyen de considérer les choses. Son épithète en anglais envisage l’intensité de la pression sociale quotidienne exercée par l'esprit d'imitation. Dans l'étude de certains procès de doublement, nous devons nous rapporter à l'humanité qui doit résister au cauchemar du clone scientifique. En plus, la vision double sera prise pour une réaction en chaine en tant que la mort de la diversité et le doublement de l'original fort culturel. La dissémination du double semble mettre en danger les ressources créatrices de la planète par son appauvrissement graduel. Finalement, l'originalité même d'un petit pays sera affectée par la globalisation contemporaine et son procès de doublement.
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The present paper focuses on the manner in which Salman Rushdie analyses Saladin Chamcha’s process of identity transformation which is specific to the postcolonial era. The character of The Satanic Verses made a choice in his childhood to follow a British cultural model and to deny his Indian roots, but the journey to his native country helps Saladin recover his identity and the U.K. citizen Saladin Chamcha becomes once more Salahuddin Chamchawalla, the inhabitant of the hybrid city of Bombay. At this point, the character acts and reacts according to the pattern of the postcolonial era, reconstructing his reality and his identity.
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One of the most used terms in the last decade is “fundamentalism”, permanently associated with Islamic religion and terrorism. Encyclopedia Britannica defines fundamentalism as a type of militantconservative religious movement, characterized by promoting strict conformation to the holy gospel. Initially used exclusively connected to American protestants who, at the end of the 19th century insisted over Bible’s infallibility, as a reaction to theological modernism, which was aiming to reshape traditional Christian believes in order to accept the new facts that social and natural sciences had discover, especially the evolutionist theory, the term “fundamentalism” was mostly used starting the end of the 20th century, referring to a large variety of religious movements.
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The concept of totalitarianism can be approached from different perspectives. The idea that totalitarianism can do good is not new, nor that a totalitarian leader can have a good influence. But can Mother Teresa be regarded as a totalitarian leader who dedicated her entire life helping others? In this case we do not speak about a totalitarian state but a totalitarian world as she persuaded those who have to help those who don’t as she put it when awarded the Nobel prize in 1979: “the hungry, the naked, the homeless, the crippled, the blind, the lepers and of all those who feel unwanted, unloved and uncared for throughout society” [1] (see the reference section at the end). The paper focuses on translating religious poetry, analyzing a poem attributed to Mother Teresa. The poem encompasses Mother Teresa tenets of life synthesizing her beliefs although she was not the author but due to her appreciation the poem became famous worldwide.
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The aim of this article was the reconstruction and critical analysis of the concept of religion, faith and theology that can be extracted from selected works of Bochenski, coming mainly from an analytical period of his activity. Religion is a complex phenomenon for Bochenski. There are the pre-analytical (relation to the Absolute, the virtue of justice, or the form of answers to existential questions) and the analytical concept of religion (system of statements, analyzed for logical correctness, meaning and communication capabilities). The reference point is Christianity as a religion based on the dogmatic and ethical statements. Faith is primarily an act of reason, recognizing sentence as true under the pressure of the will. The object of faith is the system of sentences revealed by God and given by a religious institution. There is no evidence in faith, but only the respective reason. The main challenge becomes the justification of the basic dogma on the road of reductive inference (hypothesis religious). Faith, religious experience and reasoning are a way to know God. He revised his concept of faith, which has two levels: the base (minimum and consistent set of basic statements with the literal sense) and the superstructure (symbolic representation of basic sentences). The task of theology is axiomatization of sentences, which are the subject of faith. Theology must be linked to the logic, because it is possible then to avoid the errors of reasoning and precise its practice. Theology is therefore a rationalization of faith, studying the sources of revelation, fixing set of revealed sentences, clarification and explanation of the truths of faith. Bochenski rejected the so-called negative theology and stressed a critical role of philosophy in theology. He also advocated the creation of a national theology.
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Die Zeitschrift „Chryścijanskaja Dumka” („Christlicher Gedanke”) existierte in Polen, als periodisch erscheinende Schrift, in den Jahren 1928–1939. Sie ist aus der Zeitschrift „Biełaruskaja Krynica” („Weißrussische Quelle”) hervorgetreten und befriedigte religiöse Bedürfnisse der weißrussischen katholischen Minderheit. „Chryścijanskaja Dumka” hat schon von ihrem Anfang den christlichen und demokratischen Charakter gehabt und, so lange sie existierte, wurde mit dem politischen Verband „Weißrussische Christliche Demokratie” verbunden. Trotz der apolitischen Deklarationen, diese Zeitschrift neigte sich zu den emanzipatorischen Bewegungen der weißrussischenMinderheit hin. Obwohl die Redaktion bis zum Ende des 1937 Jahres konsequent ihren apolitischen Charakter öffentlich deklarierte, wurde sie von der Seite der polnischen Verwaltungsbehörden, sowie von der kirchlichen Verwaltung als Hort der weißrussischen Freiheitsbewegung betrachtet. Als Pfr. Adam Stankiewicz, der Hauptideologe der weißrussischen christlichen Demokratie und der Gründer der Zeitschrift „Chryścijanskaja Dumka” war, auf die Stelle des Chefredakteurs verzichtete, nahm die Zeitschrift den immer weniger religiösen Charakter an. Immer mehr setzte die neue Redaktion ein radikales, politisches Programm der weißrussischen christlichen Demokratie an die erste Stelle. Der Inhalt der „Chryścijanskaja Dumka” entsprach schon nicht mehr ihrem ursprünglichen Programm.
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Measurement of “being human” in the classical literature is carried out between two options to be human “fashioned in the image and likeness of God” or not to be human (antihero). “To ot chyego rastiot dusha chyelovyeka” (M. Bogdanovich) helps to fulfill the potential possibility to be human. The article discusses the ways of man’s spiritual development applying the example of the characters of classic literature whose achievements either bring them closer to God, or make them walk away. The soul develops from the moment of birth, in everyday chore, in creation, and, first and foremost, in love. The mission of classic literature consists in giving people, generations and nations the knowledge how to realize ideas about man and love, how to admire man and the world, “to ot chyego rastiot dusha chyelovyeka” and what he can take to eternity.
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The review of: Ks. Henryk Seweryniak, Świadectwo i sens. Teologia fundamentalna, Płocki Instytut Wydawniczy, Płock 2001, ss. 527.
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В статье анализируются тексты разных болгарских редакций библии и проводится сравнение с переводами библии на сербо-хорватском, русском, польском и чешском языках. Исследование посвящено формам глаголов, используемых в тексте десяти заповедей. Цель работы - показать зависимость форм будущего времени и форм про- хибитива от вида глагола. Библейский текст благоприятствует сохранению архаических форм прохибитива от глаголов совершенного вида. В южнославянских языках с самых древних времён видна тенденция к использованию аналитических конструкций с частицей да. Во всех исследованных текстах прослеживается тенденция к унификации глагольных форм, особенно с использованием аналитических конструкций.
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Man is the crown of the Holy Trinity’s act of creation. St. Gregory of Nyssa teaches that “man is the human face of God” as he is created in the image of God. Man has his source in God, whereas his existence refl ects God. The realization of his humanity is possible only in unity with the Creator, and apart from Him, man looses the ability to realize his calling and his purpose. According to Orthodox theological thought, a man wants to enter that Divine life, by means of free will and the Grace of God, unite himself mystically with Christ and become a living member of His Body, which is made possible by the Holy Spirit. The love of God, as St. Paul says, has been poured out into our hearts through the Holy Spirit (Rom. 5:5). He makes the Risen Christ present in the Church along with His saving acts that sanctify man and the whole cosmos. A Christian’s participation in the saving mystery of Christ is a personal gift, freely accepted by man. The saving acts of Christ become the Church’s acts, and thereby the acts of the faithful thanks to the personal gift which is granted by the Holy Spirit. Therefore, man now has the possibility of becoming a participant in the eternal Kingdom of God, which is in terms of this world, is yet to come. When the Holy Spirit descends on us and dwells in us, He give us the One whose life He is. Th is is the gift of the Holy Spirit, the essence of our personal Pentecost in the Sacrament of Chrismation. By the Holy Spirit and in the Holy Spirit, believers in Christ become the Church, and the Church is the place of the activity of the Holy Spirit: “For where the Church is, there is the Spirit of God; and where the Spirit of God is, there is the Church, and every kind of grace. Th e Spirit is truth.” Proper pneumatology, which is strongly emphasised in Orthodoxy, is possible only in close association with teaching on the Holy Trinity correctly understood. The first Person of the Holy Trinity, God the Father is the Source of Divinity, the Cause or Principle of the Two remaining Persons. He is the bond of unity of the Three – God is one, because there is one Father. “Th e Father is the unity, from which and to which the order of Persons runs it course” states St. Gregory the Theologian. The Father, Son and Holy Spirit constitute one Essence, however, there is differentiation between the Persons. None of the Persons act apart from the other Two, but all of the Hypostases act commonly. Each of the Persons do not possess one third of the Divinity, but the entire Divinity in its Fullness. When the Holy Spirit comes to dwell in us, He makes us into a dwelling place of the Holy Trinity, because the Divinity of the Spirit can not be separated from the Divinity of the Father and the Son. Th rough the descent of the Holy Spirit, the Holy Trinity lives in us, divinizing and granting us His uncreated energies, His glory and Divinity, and the eternal Light to which we are called.
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The aspects of systematic theology belonged to the most infl uential subjects from the very first of the protestant theological teaching at a university level in Poland. Th e Faculty of Protestant Theology at the University of Warsaw was founded in 1921, more than 100 years aft er the University itself had been established. Th e fi rst professor of systematic theology at the Faculty was Karol Serini (1875-1931), who was familiar not only with the latest, at those times, movement inside the protestant theology – dialectic school of Karl Barth, but also was a member of the Polish Freemasonry. He died untimely at the age of 56. His successor at the chair was Rudolf Kesselring (1884-1961), former pastor in Lvov. His position was also open-minded and represented a very ecumenical profi le. One of the most important postulates of Kesselring was the unity of the Polish protestant churches. During World War II, the Faculty of Th eology, as well as the whole Warsaw University, was closed by German invaders. Aft er the end of the War activities of the Faculty of Protestant Th eology were revived. Unfortunately, the chair held by Wiktor Niemczyk no longer had the importance it enjoyed in the prewar times. In 1954 the communist government established a small academy (higher school at university level), partly dependent on the authorities of that time, named Christian Academy of Th eology in Warsaw.
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Among many Cyrillic early printed books there is only one full Gospel lectionary. It was printed in Kiev in 1707. Its origins draw back to the Holy Mount Athos. The only information can be read in the book’s preface, stating that one of the archimandrites from Holy Mount Athos donated the manuscript Gospel to hetman Mazepa, who decided to print it. Nothing more is known about the circumstances of donation of the book from Athos, its origins nor later history. Th e article is an attempt to link historical facts with possible origins of the unique early printed full Gospel lectionary as well as an eff ort to analyze its further fate.
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This article presents three principal tasks, connected with the practical problems of the performing and preparing choir pieces: 1. Th e stylistic presentation of the composer’s output; 2. Th e general characteristic of the composer’s style; 3. Th e perform problems connected with the realisation of his. Alex Turenkov (1886-1945) is one of the most popular composers from Belorussia, whose works belong to the “ever green” items in the world choir repertoire, presented not only in the Orthodox churches but also in the concert halls. Th is composer wrote non only pieces performed in the Church – his achievement includes also concert pieces, lyrical songs and vocal-instrumental music forms. Th e article describes with details composer’s curriculum vitae adding also very profound analysis of his works and pieces with some useful perform comments, basing on the own experience of the author. This article is divided in two parts: a biographical and a practical ones.
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Quakerism was established in the mid-seventeenth century as a response to the religious confusion in England of that time. Th e contemporary liberal Quakerism can be seen as an answer to a similar confusion, except that now it extends to non-Christian religions and worldviews. Silence can be a platform for fi nding unity beyond all the religious contradictions, silence that is the essence of Quaker worship. Th e liberal Quakerism can be a model of spirituality that unites various forms of worldviews, because for many decades, such a model has been implemented in it, as it gathered people with diff erent, oft en confl icting worldviews. Meeting people with diff erent worldviews prevents the feeding of superiority towards those who believe otherwise, which unfortunately seems to be the common practice in traditional religions. Th is lets discard the old division between the sacred and the profane, the sacred being the centre of the religious life in the strict sense and the profane not fully belonging to the area of divine infl uence. Th e postulate of Quakerism to focus on experience rather than on doctrine, could change the current, poor interreligious dialogue into the common search for truth.
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Martin Luther was pretty much in opposition to traditions of the church. Th is is because he took the Scripture as sole foundation and basis for (his) Christian faith – “sola scriptura”. “His understanding of Christ as well as his understanding of Paul’s doctrine of justifi cation” was of central importance for Luther. Reading the Bible and listening to biblical texts had releasing and liberating effects on him. Yet, people have to be aware of the danger that these scriptural texts can be interpreted exclusively in a way that one forgets about the meaning of Israel’s history and faith for Christianity. Th at was one of Martin Luther’s great misunderstandings. He was in opposition to the Jewish exegesis because he thought that this could have clouded the believer’s perspective on the Jesus’ message of salvation as well as on the message of Christ as revealed in the First Testament. Experiencing liberation through the proclamation of the Gospel fi rst of all implies the focus on God’s saving work. Th is again should neither be understood exclusively nor inclusively but in a communicative and dialogic form. It is not important which religious denomination people belong to, but rather that they can trust God like Abraham did.
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Being protestant means to listen to and receive the gospel, the good news of Jesus Christ. Sola Fide – it is by faith only that humans can be justifi ed. People get involved with God that is they put their faith in him and experience redemption and deliverance. People give glory to God, and acknowledge him as God and creator and themselves as creatures. By this he, who praises him, receives dignity. People are unable to justify themselves in God’s view – Sola Gratia: it is by grace only that human beings receive salvation, not by their own deeds. God is the one who presents faithful humans with a relationship to himself. Neither good deeds nor saints nor sanctifi ed priests can mediate between God and human mankind. Again: It is by grace only that God enters into a relationship with humans, notwithstanding the fact that the latter do mistakes and behave incorrectly. Solus Christus – only Christ. Due to the fact that Christ came to us as human mankind, people don’t need to bother with religious methods and principles in order to please God and come to him. Soli Deo Gloria – it is God alone who is worthy to receive all honour. Th e way Abraham put his faith and trust into action shall be an example for people nowadays. This and comparable stories “clearly demonstrate that there is successful and well-accomplished life within broken lives. Sola Scriptura – it is the Holy Scripture only that is the basis of Christian faith – that is what Martin Luther insisted on. By reading biblical texts people get a glimpse of what it is like if God bails someone out or if God does unexpected or miraculous things. Th e Scripture gives evidence of God’s influence on this world if people seek to understand it in a religious sense. An attitude that is willing and able to receive love and grace, this is the attitude of an open and trustworthy person. Such a person can address God as father, mother or friend and is prepared to receive God’s love and care without being forced to please him. Th is is what the Scripture calls “faith”: an attitude of expectation and hope rather than pure eff ort. It means letting God do good to you and in the pretty much the same way dropping yourself into him.
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