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Although Russian narodnism (in its broader, Berdyaevian sense) arose over 100 years before Latin American theology of liberation and in different historical context, we can still draw some interesting analogies between them. Both narodnism and liberation theology were based on moral-driven critics of the current socioeconomic conditions. Both searched for the quickest solution to the problems of poverty and massive inequality, and found it in revolution. The revolution was the most radical consequence of the concept that Russians and Latin Americans both shared: the concept of praxis, which I don’t interpret in its strict Marxian sense, but as a commitment to a cause of liberation. Marxism was widely discussed, sometimes even accepted by the narodniks or by the theologians but its importance laid in its usefulness at war with capitalism. The latter is being accused of causing poverty and inequality. The pressure for the commitment to the cause of liberation was probably incited by some sort of sense of guilt also shared by both sides. The Narodniks were mostly intellectuals who benefited from the work of peasants and labourers, while the liberation theologians might have felt that preaching while people die of hunger is an act of hypocrisy. Finally, both sides also shared certain kind of anthtropological optimism.
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The intellectual heritage of Ivan Aleksandrovitch Ilyin (1883–1954), one of the most interesting Russian religious thinkers of the XXth century, after his death remained almost forgotten during several decades. It was rediscovered and gained some popularity only in nineties, when his prognoses concerning the collapse of Soviet Union and reflections on the possible form of government in post-Soviet Russia proved to be true and surprisingly topical. Ilyin was very controversial and provocative figure – a monarchist and counterrevolutionary, openly declaring support for the fascism, but also a defender of the law and the legal state who treated totalitarianism as the greatest political and spiritual danger in human history. The author of the paper tries to sum up Ilyin’s political philosophy, philosophy of history and religious ethics, explaining, where possible, their contradictions. He is especially interested in the relations between Ilyin’s moral thought and so called moral revolutionism, represented among others by Berdyaev, Fyodorov, Wysheslavtsev and Shestov. Eventually he comes to the conclusion that however Ilyin’s ethics has many affinities with moral revolutionism, he cannot be treated as a representative of this current in the Russian moral thought.
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This article demonstrates that ritual plays an ambivalent role in the interaction between religion and violence. Ritual triggers and gives meaning to violence, or it enforces peace and coexistence. The first part of the article defines the ambivalence of ritual in the context of violence. The second part surveys standard rituals of peace and violence from Hinduism, Buddhism, Judaism, Christianity and Islam. The third part focuses on the ambivalent nature of Orthodox Christian rituals.
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The article studies the genre and style features of the work “The Chants of the Divine Liturgy adapted for rural choirs by P. Demutskiy”. The paper analyzes the musical and verbal material as well as the structure of the work. In the process of analysis it has been established that in the Liturgy the author’s compositions by P. Demutskiy, his harmonization of everyday melodies, church tunes, melodies recorded from voice, marked “from old notes” and without indicating the source, were used. It is proved that the work is a vivid example of the Ukrainian spiritual music of the beginning of the 20th century and demonstrates the author’s (P. Demutskiy) vision of the genre in refraction through folkloric experience, which is an indicative trend of the musical culture of that period of time.
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The aim of the article is to present contemporary research methods in Roman religion studies. Author focuses on postcolonial, networks, hermeneutics and religious economy approaches.
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In Galicia, religion as a school subject played an important role in education. Important components of it were liturgics and Biblical studies. School textbooks were the most important didactic tool in the process of education. Throughout the several decades when Galicia was autonomous, works by Ludwik Lewartowski, Antoni Tyc, Stanisław Puszet, Władysław Jougan, Tomasz Dąbrowski, and Szczepan Szydelski, among others, were used. In books that were updated over time, these authors tried to take into consideration didactic guidelines as well as the latest archaeological discoveries. Furthermore, there were numerous discussions in the press and during meetings of catechists whose purpose was the modernization of the process of education and increasing the educational impact on students.
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The aim of the article is to present the character and variety of tasks performed by entities belonging to churches and other religious organizations as far as civil status administration is concerned. In the first part, the key terms used in the article, such as civil status administration and administrative entity, are introduced and explained. Then the administrative entities involved in the system of civil status administration are enumerated, which is followed by the analysis of the tasks realized by religious entities (religious minister) as subjects engaged in the administration of civil status. These tasks concern activities connected with concluding and registering marriages in accordance with Art. 1 § 2 of the Family and Guardianship Code. They are carried out under ordinary as well as extraordinary circumstances, that is, in cases of direct life threat to one of the parties concluding a marriage. The article concludes by arguing that that the functions performed by the religious minister in the course of the procedure of concluding a marriage in accordance with Art. 1 § 2 of the Family and Guardianship Code have the character of administrative tasks delegated to public administration. The basis for their execution of these functions are appropriate regulations of state law. When performing these activities, the religious minister does not act on his behalf but as a body of a legal entity which is a particular organizational unit of a church or some other religious organization (e.g., a parish). Thus, the religious minister is an administering entity who carries out this function on behalf of a church or some other religious organization entitled to apply the religious form of concluding a marriage in accordance with relevant legal regulations.
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Jehovah’s Witnesses are the third largest religious organization in Poland. According to its internal data, it has almost 120,000 members. The present study is concerned with the issues related to the status of a minister in the religious organization of Jehovah’s Witnesses in Poland. The doctrine of Jehovah’s Witnesses has undergone a major change in this regard: from complete negation to introduction of the structures of ministers. Currently, the status of a minister is granted not only to members engaged in preaching, but also those performing physical work in the structures of the organization. The introduction of these changes is characterized by a substantial amount of pragmatism. It facilitates the functioning of the organization and must be considered as a step in the right direction. The article consists of three main parts, which are devoted to the standpoint of Jehovah’s Witnesses concerning the existence of the clerical state before 2014, the status of a minister in the context of the current legal regulations and jurisprudence and the internal law of the organization issued after 2014.
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The Ukrainian military chaplaincy has the best developed organizational structures. This stems from the events of the Russian annexation of the Crimea and the hybrid war in Donbas. The prison chaplaincy has also been organized based on the structures of penitentiaries and detention centres. The police chaplaincy, in turn, requires the introduction of new legislative solutions. In addition, the Greek Catholic Church in Ukraine has established its own diocesan structures for special chaplaincies, whereas the remaining religious organizations have only organized rudimentary chaplaincies in the army, police and prison service. The study concerns the functioning of the military, police and prison chaplaincies in Ukraine. The focus is the analysis of the legal regulations and practice in this respect, conducted using the dogmatic and comparative method. The aim is to suggest some possible legislative solutions, which would for example consist in issuing state regulations that guarantee religious care in the form of special chaplaincies. The article concludes with some suggestions and recommendations along these lines.
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This paper presents normative solutions concerning the issuing procedure, the content and the significance of the certificate of no impediments to marriage in the context of regulations related to marriage by proxy (matrimonium per procura). The principal aim and the research problem posed in the article pertain to the question of the specific circumstances this document concerns. Do the control mechanisms accompanying the issuing of this certificate cover the requirements specified in Art. 6.1 of the Family and Guardianship Code, and do they recognize the specificity of marriage contracted by proxy? What is the actual meaning of the phrase used in Art. 8.1 of the Family and Guardianship Code, stating that a priest “cannot accept the declarations referred to in Art. 2.1 [of the Family and Guardianship Code]” without having been presented with the said certificate, and does the prohibition set forth in this regulation prove that the certificate of no impediments to marriage is the essential factor?The paper puts forward the hypothesis that while the idea itself is undoubtedly justified, the adjustment of the regulations of the Family and Guardianship Code and the Registry Office Records Act to ensure compliance with the Concordat has gone too far in the matter under discussion. It has resulted in the introduction of restrictions establishing a clear primacy of formalism over the favor matrimonii principle and has given rise to different assessments of the nature of the said certificate, including opinions claiming the constitutive nature of this document. For persons intending to enter into marriage in the religious form with civil effects, the requirement to present a legally valid certificate has become a condition basically parallel to other, constitutive conditions to marriage, while this restriction is not of general nature. It does not apply to couples intending to contract marriage before the head of a registry office or a consul (Art. 1.1 and Art. 1.4 of the Family and Guardianship Code), and refers only to those who intend to enter into marriage in the religious form with civil effects. The existing state of affairs can hardly be regarded as appropriate. Another deficiency of the current regulations also arises from the fact that the certificate of no impediments to marriage, although it has gained disproportionate importance, does not “recognize” the specificity of religious marriages with civil effects contracted per procura, and in this case does not duly fulfil its guaranteeing functions.
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This study examines the approaches of Islamic political texts to social and political issues, both in classical and modern ages. The classical texts can be classified in two different traditions; namely, those which adopt a Greek-style discourse, such as al-Fārābī’s political works and those which prefers al-fiqh traditional and bureaucratic style, such as al-Māwardī’s and Nizām al-Mulk’s works. On the other hand, Islamic political texts of mo-dern era entertain mainly reflexive and defensive strategies, presupposing an ideal age in the past as a point of departure and return. This is the case in al-Mawdūdī’s and Sayyid Qutb’s works. The thoughts of Niccolò Machiavelli, Francis Bacon, Thomas Hobbes and especially those of John Rawls are taken as analyzing criteria in this study. In the scope of epistemology and political philosophy, the Anglo-Saxon tradition has some corresponding cultural goods which can be appropriated for the political needs of modern Islamic societies. On that note, it appears that there are two main approaches in the political philosophy, namely “the conceptualistic approach” and “the experimental approach”. The political works of al-Fārābī, al-Mawdūdī and Qutb employ the conceptualistic approach. While the works of al-Māwardī, Nizām al-Mulk, Niccolò Machiavelli, Francis Bacon, Thomas Hobbes and especially John Rawls use the experimental approach.
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This article studies on Imam Sâfiî’s arguments about Sunnah of the Prophet. According to his argument, the Sunnah of the Prophet is revelation. He claims that it is Quranic order because the Quran orders the believers to obey the Prophet. The Sunnah of the Prophet explains the Quranic verses with revelation. This is mission of the Sunnah. Apart from that the Sunnah is mentioned in the Quran as “Hikme”, it is revelation. So the Sunnah is revelation. Especially contemporary scholars criticize his argument. We try to answer these critics in this article.
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In society, the realization of justice depends on the rules of law. In order for the rules of law to be implemented into practice, it must be made into a law by the person holding the legislative power. As a requirement of the orders of the Quran, the rules of law began to be established in Medina period and these rules were put into practice by the competent Companions. During the caliphate of Hz. Ebubekir, the arrangements put into practice by Rasulullah continued. Also, the caliphate of Hz. Ömer was the most important turning point in the development and institutionalization of the judiciary. As part of the value that Caliph Omar gave to justice, he made efforts to develop the judiciary, and began appointing special cadets to all provinces, in particular the cities established under the wider borders. Hz. Omer closely followed all administrative officials, especially the judiciary, and sent them continuous informative advices on the full realization of justice. His informational letters still hold an important position in judicial history. After Hz. Ömer, the period of the Hz. Osman period showed the institutional identity of the judiciary in spatial terms. In this sense, Hz. Ali also made important contributions towards the development of the judiciary. The period of four caliphs is a period in which judiciary independence is realized, where the judiciary is completely separated from judgement and legislation. In this period, even the caliphs stood trial by judges and there were decisions made against them. Despite this, theindepen dence of the judges did not suffer any harm but was rewarded.
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İnsanın kendini anlamlandırma/konumlandırma ihtiyacıyla başlayan “tarih oluşturma süreci”, geçmişi zaman ve mekânla ilintili hâle getirerek kendi hikâyesini oluşturur. Bu hikâye, hakikati örtüp, gerçeği aslı olmayanla karıştıra-bildiği gibi toplumlara moral veren bir nüanslar bütünü de olabilir. Bizse; tarihin bu illüzyonlu görüntüsüne bulunduğumuz konuma göre seyirci oluruz
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İslam var olduğu ilk dönemlerden beri çeşitli görüşlerle karşılaşmıştır. Bunlardan bir tanesi de atomculuktur. Bazı İslam düşünürleri İslam ile atom arasında hiçte küçümsenemeyecek bir bağın olduğunu ve bunun Kur’an’da da geçtiğini ileri sürmüşlerdir. Shlomo PINES- İslam Atomculuğu’nda bize İslam ile atom arasındaki ilişkiyi, İslam’da atomculukla alakalı düşünceleri ve bunların ortaya koyduğu tezleri aktarmış ve İslam ile atom arasında ki ilişkiyi hiç bilmediğimiz bir şekilde gözler önüne sermiştir. Yazar İslam’da atomculukla ilgili bilgiler aktarmış ve ilk çağda atomculuğu savunan filozof Demokritos ile İslam atomculuğu arasında bir ilişki olup olmadığı konusunda bizi bilgilendirmeye çalışmış ve bunların temellendirmesini yapmıştır.
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The author is reconstructing religious doctrines of salvation in Polish neopagan movements. Conclusions were drawn on the base analysis of religious declarations of different groups and the questionnaire survey. Neopagan texts put emphasis on the individual development made by members of groups, according to their own Slavic character. The role of self-sacrifice of individual is minimized. The questionnaire survey is showing that neopagans are rejecting the need of salvation. They understand salvation as the Christian idea, alien to the neopaganism. Subjects put emphasis on achieving the freedom by the individual member. For them most important goal of life is freedom and the independence.
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The purpose of this article is to analyze the political thought of the Movement Sword and Plough, and finding sources in the concepts Zadruga – pre-war neo-pagan groups. The Sword and the Plow was not the only Polish nationalist underground organization, however, was one of the few that nationalism separated from Catholicism.
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Protestant theology states that “Christian annunciation is essentially the message of peace, and theology, as an interpreter of Revelation, it must be peaceful in nature”. Nowadays peacekeeping doctrine in Polish Protestant theology was represented by Witold Benedyktowicz. The basis of the Christian irenology are the following statements: 1) war is a sin, 2) peace is a positive value, 3) peace for Christians is Christ; 4) peace among people is the result of the reconciliation of mankind with God, 5) peace is the normal state of things; 6) Christian peace service is a result of responsibility and represents penance, 7) commitment to the service of peace is a matter of a decision of faith; 8) the Church is the forerunner and promoter of peace; 9) there is no peace without unity of the mankind. Irenology the branch of theology can be seen as part of ecumenical theology and in Poland also as a kind of political theology.
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This article brings the concept of luck to the forefront in a discussion of the Saga of King Sverris (Sverris saga) while at the same time introducing the reader to the age of the Civil War in Norway. An important scholar who has contributed to outlining the role of luck in Norway’s early medieval political ideology was Vilhelm Peter Grønbech with his seminal work, The Culture of the Teutons. The methodology employed in this short contribution is that of comparing and contrasting Grønbech’s established theory with more recent hypotheses and interpretations in order to reach a conclusion whether the theoretical concepts of the mentioned scholar are applicable in the interpretation of Sverris saga.
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