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“Roksolanki” by Szymon Zimorowic is one of the greatest achievements of Polish love poetry. It is characterized by an unconventional and multi-faceted approach to the subject matter, which is strongly tied with tradition. The reader is presented with the perspective from amor coniugalis to amor profanus. There are praises of the sanctity of the marriage relationship, which coexist in one choir with the acceptance and appreciation of promiscuity. As a result, the structure of the cycle seems to be spontaneous and therefore more authentic as a ritual form. In the construction of the work, however free, there are hidden superior semantic structures based on constantly recurring and evolving motifs. Through gradual transformations in the sphere of symbolism, imagery and axiology, the poet changes the vision of love mythology, degrading the position of Venus and Cupid, and in their place, as patrons of love, placing Rozymund and Lilidora.
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Sarmatism is a concept with an exceptionally bad reputation; what is worse – there is a duality in it (it is something a bit embarrassing, and yet it also contains positive, or even valuable elements), which is very difficult for researchers to deal with. Sarmatism is not only “a cultural formation developed at the end of the 19th century”, but it is an extremely important and permanent element of our tradition. At the same time – in a sense, it was ultimately shaped in the 19th century, and not, as we commonly believe, in the 17th century. It is something very disturbing, and this is precisely because of its specific “long life”. Adding my voice to this discussion about our tradition, I must begin by answering the question: what is Sarmatism? It should be recalled that Sarmatism is understood as: 1. a geographical and ethnographic concept, 2. style, 3. cultural formation, 4. ideology. The first three meanings, in principle, are not in doubt; while the latter is the most problematic. The article is focused on a broad analysis of this understanding of Sarmatism. Understood in this way, it is based on values adopted a priori: patriotism, honesty, religiousness, respect for tradition and faithfulness of the vassaloath towards the senior. In conclusion, I write that Sarmatism and all Polish culture had a culture-forming role in restoring Europe to the countries of Sarmatia Asiatica (that I will recall the Miechowitas formula). Like other researchers, I see all the limitations and shallows of Sarmatism, but above all – and that is why Juliusz Słowacki and Cyprian Norwid were quoted – I suggest to see the greatness of Sarmatism. Maybe it is time we would start looking at our past not only critically but also with love, seeing in it what caused that and in the 17th century also often was seen and acknowledged – our right to be an equal member of the family of European nations.
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The author, studying various historical sources, reports on the difficulties that arose in the society after the Great Union of 1918:”It was difficult to win the sincere attachment of the Romanian Basarabian to the Romanian state. He was out of a yoke, and he was afraid of overtaking another. The Romanian administrative bodies have often neglected these aspects.It has neglected to observe the laws of the country and even a certain fear of the administration. This state was also due to the conduct of officials in the administration who did not always meet the requirements, even serious violations being recorded “.
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The author of the article writes about the diocesan museums opened in Chisi-nau, Balti, Izmail, which functioned until June 28, 1940. The idea belonged to Archbishop Seraphim Ciceagov. The Museum in Chisinau contained manuscripts of great value, as well as a Triod, written on parchment from the 14th century CE . In 1940 Soviet troops destroyed buildings and more objects. The author urges us to know the past, because a nation without history has neither present nor future, and every museum is a part of the cultural heritage of a nation.
More...K některým aspektům sporu okolo spisu Evangelium a církev Alfreda Loisyho
In this study, the author deals with the thought of Alfred Loisy (1857–1940), especially the reasons for his disputes with the ecclesiastical authorities, which ended in his works being put on the Index and eventually in his excommunication. He examines his apologetic work The Gospel and the Church and the subsequent treatise Autour d´un petit livre not only in the context of the time, but also in terms of the further development of Catholic biblical science. In the main part of the study, the author analyses the strengths and difficulties of Loisy’s thought and the main reasons why his approaches, especially redaction criticism and form criticism, to the study of the New Testament and the beginnings of the Church were sharply rejected at his time by the ecclesiastical authorities.
More...Sémantické skúmanie slovesa εὐφραίνω v Lukášovom evanjeliu
This article focuses on the semantic and pragmatic aspect of specific Greek verb εὐφραίνω in the Gospel of Luke. The verb dominates in Luke especially in the parabolic motif of the feast (12:19; 15: 23, 24, 29, 32; 16:19), in which it acquires some characteristic features that were often overlooked in previous Slovak translations. The aim of this article is to suggest a more accurate and contextoriented translation of the verb in the new Slovak translation of Luke.
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The study seeks to answer the question of the relationship between the rejection of God, the rejection of transcendence and the existential situation of man against the background of the play Fly. He also attempts to look into consciousness, which, as a result of the rejection of God, is related only to himself, and to consider how much this consciousness is related to the absolute. Sartre‘s conception of man is provocative, he opposes all forms of passive conformism, he urges man to immerse himself in the dynamic structure of his existence and to accept the responsibility for his choices. Sartre‘s work can also be read as a call to break down false models, as a subject for defending one‘s freedom. The emphasis on personal choice, which is accompanied by full responsibility for one‘s actions, the emphasis on human freedom, has a stimulating meaning. Sartre‘s shortcoming is the generalization and the shifting of the phenomenological level to the ontological one. Despite relatively strong arguments, he commits logical contradictions, which later affect his noetics. His method is to some extent a simplification and a caricature of God. Caricature is an effective and impressive way of expression, but numerous generalizations and simplistic views cannot be avoided. As a result of Sartre, Sartre does not deny, because he relates to non-Christian images of God who escapes his philosophical reflection.
More...Systematisch-theologische und religionspädagogisch-katechetische Annäherungen
Who is Jesus Christ? When reading the Jesus stories, one’s own questions, hopes and longings are caught up in the field of tension that leads people to understand their lives more deeply and openly. In this new openness, freedom and concentration on the human being, the reality of God, upon which faith and trust are built, is experienced again and again in all the Jesus stories. In the interplay of didactics, religious education studies and theology, the task of Christology didactics contours itself to master central questions of Christology in a thoughtful way.
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This article deals with John Henry Newman’s account of revelation and the development of doctrine. It is intended as a contribution to the Czech and Slovak debate on Newman’s theological work which was revived after his canonisation in the year 2019. It starts with an overview of Newman’s understanding of God’s revelation (I.), continues with recalling his concept of doctrinal development (II.), and results in a synthesis (III.) presenting possibilities of inspiration we may draw from Newman’s scholarly work for a contemporary re-thinking of questions related to the concept of continual or new revelation. Based on encountering Newman’s thought, the concept of new revelation is critiqued, and a concluding terminological option is made for dependent revelation (instead of continuous or new revelation). This has an important consequence for the complex Christian theology of revelation. Dependent revelation is indispensably rooted in and based on the original revelation of Jesus Christ; it maintains development and includes new insights gained from particular experiences of faith throughout history, on the road towards the final, eschatological revelation. This account of revelation encourages Christians to rethink and experience again that God and human beings as well as time with eternity encounter one another within the Church.
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It is clear, that one of the chief characteristics of canonical material, which has be been kept throughout a period of more than two thousand years – not depending on its date of origin – is its “sacred character”. The Bible, the Holy Tradition and the Magisterium of the Church are basic and essential sources in the Church’s life, therefore these are also indispensable bases for canon law as a norm-system which regulates the relations among persons and objects which participate in her very life. In order to interpret correctly these norms, the canonist needs to know – at least on a basic level – the Corpus iuris canonici, including acquiring the meaning and method of the auxiliary abbreviation system. Good routine in the canonical Latin is an elementary presumption by the Code. These indicated capacities were served already by the annotated edition of CIC (1917) which contained the sources of each canon in abbreviated form, and it is true regarding the new Code of Canon Law too. Canon law itself is in a close relation to the pastoral and sacrament-administering life of the Church and its content together with its goal are defined by her funder. This is therefore that stability which among alterations of external conditions signifies the immutability in the historically institutionalized Church’s life.
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The principle of personality is one of the key starting points of theological ethics and the basis for other principles that arise from it, and are de facto an elaboration of the Christian understanding of man as a person with the transcendentally grounded dignity of God’s child, God’s image and God’s partner. The article presents the history of theological reflection on the concept of human being and two key models that have emerged in this context in Catholic theology. It also notes the risks of an extreme dynamic relational model of the concept of human being for the principle of personality and many areas of applied ethics, it views the ratio between person and nature, and draws attention to a certain mystery, incomprehensibility and impossibility of defining this key theological concept simply. The aim of the article is to rehabilitate – often neglected – Boëthi’s conception of human person, which should remain a mainstay for dynamic notional models of the conception of person, and to warn against the consequences of extreme relational models for a wide area of theological ethics. In accordance with the renewal of the method of theological work, the first methodological step of the article is auditus fidei followed by the step of intellectus fidei, to which the focus of the work is devoted. The principle of personality is the starting point for a wide range of ethical dilemmas at the level of applied ethics in various goals. That is why the topic is always relevant.
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Amos Oz: Jidáš. Preklad: Lenka Bukovská a Mariana Fisher, Paseka, Praha a Litomyšl, 2017, 256 s., ISBN: 978-80-7432-769-8
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The paper presents eight letters – one official letter of Nikolai Pavlovich Ignatyev to Prince Nikolai Petrovich Meschersky, one official letter of Dmitry Fyodorovich Samarin to Nikolai Pavlovich Ignatyev, and six private letters of Metropolitan Mihailo (Miloje Jovanović) to Dmitry Fyodorovich Samarin. The first two letters are kept in the Central State Historical Archive of St. Petersburg and the remaining six letters in the Scientific Research Department of Manuscripts of the Russian State Library in Moscow. The presented correspondence creates a more complete picture about the destiny of the Slavophile movement after 1878 and the Slavophiles’ links with the Serbs in the last decade of the 19th century.
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The paper deals with the church of the Annunciation in the Smederevo Metropolitanate, built by despot Đurađ Branković. In 1453, the relics of the Holy Apostle and Evangelist Luke were placed in this sumptuous church, modelled upon Manasija, and in 1456 and 1458, despot Đurađ and his son and successor Lazar were probably buried there. In the early period of the Ottoman rule, after the second conquest of Smederevo in 1459, this important sacral building was demolished under unexplained circumstances, and its place has still not been found. The aim of the paper is to determine, based on Ottoman sources, the religious status of this church after the conquest and the reasons for and time of its destruction. A focus is also placed on the impact of the demolition and removal of this central sacral building in Smederevo on the urban structure of the town. A particular emphasis is placed on locating the church of the Annunciation, by relying on new knowledge about the distribution of religious, military, economic and residential buildings in the Smederevo fortress in the first decades of the Ottoman rule.
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Тhe paper examines the attitude of Montenegrin Metropolitan Sava Petrović towards the abolition of the Patriarchate of Peć. It elucidates the problems that the Patriarchate of Peć faced from the Belgrade Peace of 1739 until its abolition and merging with the Ecumenical Patriarchate in 1766. It highlights the specificities of the Montenegrin Metropolitanate in this period, which differentiated it from other eparchies of the Patriarchate of Peć, but did not affect the absolute and unconditional loyalty of its metropolitans to the throne of the Patriarchate of Peć. It points out the reasons why Metropolitan Sava Petrović did not resolutely stand out against the abolition of the Patriarchate of Peć, although he did not sign the plea requesting such abolition. The question of his relationship with Ecumenical Patriarch Samuel I Chazteris, who requested from Sultan Mustafa III the berat on the confirmation of Sava’s metropolitan dignity, is opened. The reasons why only in 1776 he asked for the support of Moscow Metropolitan Platon for the restoration of the Patriarchate of Peć are explained.
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Иван Степанович Јастребов, Подаци за историју Српске цркве и народа : из путничких записника, приредио Борисав Челиковић, Службени гласник, Београд 2020, 299 стр. Иван Степанович Јастребов, Стара Србија и Албанија : забелешке с путовања, приређивање, редакција и поговор Борисав Челиковић [четврто издање], Службени гласник, Београд 2020, 580 стр.
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