Transitions Online_Around the Bloc-Hardliners Seek to Oust Armenian Church Leader
Karekin II is known for luxurious tastes and close ties to former president Sargsyan.
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Karekin II is known for luxurious tastes and close ties to former president Sargsyan.
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The article presents the analysis of the subject concerning the alternative views on the foundations of human rights: nature and society. It delves into the questions of relations between nature and culture, as well as the meanings of these terms in the context of Florian Znaniecki’s concept of humanistic coefficient. The author discusses the notions of dignity, freedom, autonomy, and anthropological truth with some arguments from the Catholic social teaching, particularly from John Paul II’s encyclicals. Finally, the author looks for the possible links between the natural and supernatural foundations of the human rights.
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The article analyzes various uses of the term “conscience” in „Centesimus Annus”. In this way it explains the notion of the “revolution of conscience.” Disregard for the role of conscience in politics, everyday life, as well as disrespect for human rights were germane to the fall of the USSR. The article analyzes and points to four different realms of freedom of conscience and religion as presented in „Centesimus Annus”.
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At the brink of the decade of the great system breakthrough, which led to the fall of communism in Central Europe, Polish philosopher, theologian, and ethicist Józef Tischner published a series of essays that included the project of social ethics. It was a clear and concreto project, which was deliberately adjusted to the difficult times of hard political fight and conflict of values, addressed to all good people, regardless of their outlook and political affiliation. Tischner put emphasis, first and foremost, on pro-social values, such as solidarity, mutual support, respect toward people with contrary opinions, aiming at unity in society and harmony over divisions, based on the axiological foundation. The author of the text contemplates the question to what extent was Tischner’s ethics of solidarity introduced in the practice of Polish social life directly after its announcement and to what extent its postulates remain timely and inspiring today, in an essentially new social and political situation.
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The article is a reflection on the contemporary socio-legal determinants referring to labour law, on the example of the Church in Poland. The subject undertaken, viewed from the intersection of canon law and Polish law, raises a series of questions, including: Does labour law apply in the Church, and how? Who in the Church is the employee and who is the employer? On the basis of what relationship do people serving various functions in the Church work? The present analysis, along with the referenced cases, clearly shows that although the Church is the employer for many entities and is obliged to comply with labour law, the intersection between canon and state laws can raise many problems of interpretation. The biggest problem concerns the determination by Polish law of the pastoral services of members of the clergy serving as parish priests and vicars. Their services, analyzed at a broad level of contractual relationships, include features so specific that it is impossible to be classified as any of the aforementioned types of contracts. This specificity appears to be clearly perceived by Polish legislation, which emphasizes its distinctiveness in key legal and social areas, such as the matter of insurance and taxation. The services provided by members of the clergy, assessed through the secular optics of the law, should be considered an innominate contract (contractus innominatus). Such an agreement, however, does not carry with it the entitlements that result from an employment contract relationship.
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The study aims to prove that one of the most fundamental postulates of the Church—aimed at the state legislator, inscribed in the preamble D of the Charter of the Rights of the Family—to include in the legislative process the truth about the institution of “the family, a natural society [that] exists prior to the State or any other community, and possesses inherent rights which are inalienable” (preamble D of the Charter of the Rights of the Family)—gains in the interpretation of the anthropological trails of Saint John Paul II’s teaching (mainly in the „Centesimus Annus” encyclical and also in: the „Letter to Families”, in „Evangelium Vitae”, and in the „Addresses to the Roman Rota” from the years 2000–2005) the depth of significance and power of expression. It is in the universal “contexts,” often explicitly exceeding the horizon of Church (legal and canonical) issues: first of all, within the context of the presentation of integral ecology, which—both in the ethical and legal perspective—is connected with protection and promotion of common good; secondly, in a particular context of the original address on human ecology; thirdly, in the context of universal paradigm of “culture of indissolubility” (durability of matrimony as a universal good). In the legal perspective adopted in this study, which refers, first and foremost, to the idea of “sovereignty of family,” all three contexts indeed possible to set apart, however, explicitly complementary—can be boiled down to the latter one. Today, when the message of the Church about ecology is capable of getting wide social response, a consistent presentation of “human ecology” and “culture of indissolubility” postulates, potentially gives a tool for a more effective influence over the shape of legislature promoting family and stating a pro-family policy.
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Hellenism held that man had no worth in relation to God; it recognised the worth of human deeds, and it assumed them to be ultimately determined by the Absolute. Within the scope of doctrine, it was Christology that was most important; it held Christ combined in one person two natures: the divine and the human. Hellenism looked upon man as part of matter that happened to be enlivened by spirit. This led to the conclusion that the incarnation of God’s son could not have a redeeming function.Hellenism directly and indirectly influenced the life of Christians. Indirectly through the way of expressing the essence of the faith that shaped the mode of activities, and directly through the environment in which Christians lived.The struggle of the Church with Hellenism, which negated the worth of man as a being in relation to God, lasted over a long time or, to be exact, it has lasted ever since. Contemporary historical and exegetic research are often influenced by a Hellenistic and Gnostic way of thinking. The hypotheses put forward by present-day scholars make sometimes an impression that it is not the first Christians but the scholars themselves who make up their own Christology, divergent from the one preached by the Magisterium of the Church.
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In the ancient East one used to assign personal character to thousands of mysterious powers, whose presence one used to link to every kind of evil haunting man. The Bible does not only mention good spiritual beings – the angels – as described, but ones that also harm people, bring illness and cause temptation towards evilness are also spoken about. These spirits were called demons, and their commander was called Satan or the devil. The article depicts four points taken from biblical teachings about demons and Satan. The main development trends of this teaching in the history of Christian thought and the criteria applied in contemporary hermeneutics are looked at and linked to biblical texts about demons and Satan.
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Eucharistic processions carried out outside the Church are the public testimonies to honour the Holy Eucharist. The paper analyses the issue of an Eucharistic procession in the light of the Canon Law. The study successively presents the following issues: Eucharistic processions as a manifestation of the public testimony to the Holy Eucharist, the course of the procession and its organization, and the role of the diocesan Bishop in the conduct and organization of the Eucharistic processions.
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That mankind came into being with its peer and the relationship's inheritance between man and woman is pointed out for many times in Quran. In every phase of this togetherness, it is ordered that the right's of the peers mustn't be contravened by one another and the rules which must be followed are stated in many verses in Quran. The marriage used to be contracted or broken off according to religious rules in the Ottoman State, however in Turkish Republic, the authorization for marriage was given to municipalities and the authorization for divorce was given to courts. It is considered that family and marriage relations will be moved to a new dimension in Turkey with the permission given by the Grand National Turkish Assembly to the Presidency of Religious Affairs for the registration of marriage contract. In our work, we express our views on how this regulation can respond in the Turkish society.
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This study examines the religious sects and the case of religious community which have developed in Turkey in the context of philosophy. This analysis requires to be identified the concepts of “sect” (al-firka) and “religious community” (al-camâa) separately in terms of classical history of Islam and modern sociology and contemporary Turkish society. Therefore, the philosophies of Ludwig Wittgenstein and Michel Foucault and Gayatri Chakravorty Spivak’s post-colonial analysis are applied to the experience of modern Turkey. The main argument of the study is the absence of real base of religious discussion and that religious community has derived from social necessities in Turkey. The religious discussions should not be confused with the presence of some new understandings which have derived from being of religious communities. In comparison with that the case of sectarianism is deceptious, new religious understandings which have derived from the case of religious community are social developments. Both can be understood in the context of the colonial experience and the concept of globalization. So, the article is interested with the archaeology of social reality and its moving to the science.
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This article discusses the principles provided for the tradition of living together in Islam and examines the violent practices and actions of some bloodthirsty Islamic groups in terms of these principles. Islam appreciates the necessity of living together since humans were created as social beings. This necessity forms the basis of a number of principles and regulations which Islam recommends and implements to maintain the social order in Is-lamic societies. This study deals with the social order and social relations in the light of the provisions in Sunnah and the Holy Quran by emphasizing the stance of Islam on the family and society relationship patterns. Furthermore, this article aims to shed light on the customs and practices of Islamic societies by also touching upon the warfare relations. These traditions and approaches formed at the birth of Islam manifested themselves on numerous occasions in the course of Islamic history and this study reflects on these inci-dents through displaying some example cases. Last part of the study examines the activi-ties and deeds of some Islamic movements in different parts of the world to reveal the re-ligious, psychological and sociologic reasons for their actions.
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Sayın başkan, değerli meslektaşlarım, sevgili konuklar, hanımefendiler ve beyefendiler, hepinizi canu gönülden selamlıyorum. Allah’ın rahmeti ve bereketi hepinizin üzerine olsun.Benim ele alacağım konu aslında bugünlerde piyasaya çıkmış olan kitabımda genişçe ele aldığım bir konudur. Kitap, “FETO’nun Günah Piramidi” olarak yayınlandı. Konuşmama da kitabımın giriş kapağındaki bir paragraftan alıntı yaparak başlamak istiyorum. Çünkü panelimizin üst başlığı; “Nifak Hareketleri ve Müslümanların Gafleti”dir. Şu anda karşınızda oturan ve konuşan şahıs, ben-deniz, gafleti çeyrek yüz yıl sürmüş bir canlı örneği temsil etmekteyim. Bu gafletimi ve aldanmışlığımı da ifade eden söz konusu paragrafta şöyle demiştim:“Yıllarca bir mabet inşa ettiğimize inanarak maalesef çağımızın en büyük Firavununa büyük bir piramit inşa etmişiz. Bunu yadırgadığınızı biliyorum. Fakat aldananların sayısına ve mevki-makamlarına bakarsanız aldatıcının ne derece büyük bir hilekâr olduğunu daha iyi anlarsınız. İşte bu kitap büyük bir aldanma ve aldatmanın gerçek bir hikâyesidir.”
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This study analyzes the translations of the idiomatic body organs which the Qur’an entails, in the translations of three prominent translators of the Qur’an. This study elucidates that the ultimate provenance of a translation criticism is its theoretical framework and it argues that, in order to contribute to knowledge a translation criticism should studiously eschew the prevailing error analysis method of criticism. This study respectively gives information about the relevant theories, analyzes the translations and discusses the findings. The state of problem of this study is the question of what are the degrees of translations of idiomatic body organs that are used in the Qur’an. The elements that demarcate the findings of this study include general translation criticism and theoretical data.
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In the nineteenth century, the Orthodox Church, authorities, investigative bodies and courts officially recognized the possibility of such phenomena as witchcraft, witcheries, hand wringing, sorcery and shamanism. This is confirmed by numerous reports, eyewitness accounts, messages, investigations and trials materials. Penalties for such “acts”, appointed by the courts, were often rather mild (church repentance, offertory, lashes, etc.). More severe measures were prescribed much more rarely (expulsion from a settlement, prison, etc.). The reason for this state of affairs was the complexity of proving that any manifestations of the “sufferer” were caused precisely by witchcraft or witcheries. It is shown that there were some peculiarities in the attitude towards the witchcraft among the population of the Siberian region. It is established that snakes and frogs, which were very common in the Siberian region, became the main attribute and material used in witchcraft, sorcery and witcheries. Herbs characteristic of the flora of the Siberian region were also used in the rituals. It is confirmed that witchcraft in the Siberian region was less common than in other regions of the country. This “mystery” was most often practiced by women and much less often by men.
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Në këtë artikull shqyrtoj mënyrat e identifikimit dhe përkatësisë fetare në Ballkan si instrumente politike që aplikohen për të konsoliduar strukturat hierarkike midis grupeve shoqërore dhe individëve, të cilët shumë shpesh përdorin metafora gjinore që përshkruajnë kategori të ndryshme njerëzish ose si të feminizuar ose si vërtet burrërorë si dhe të përdorimit të grave si njësi shkëmbimi.
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In this study lafzatullah (the Word of Allah) is analyzed in its etimological, semantical and phonetical aspects. The classical interpretations on the subject is summarized and it is tried a new interpretation from some different perspective. As we know the God has many names in Islam and the name of Allah is a unique one. The other names of God are verbal adjective ones, but the Word of Allah is his unique name. Even the God presents himself with this name in surah “Ikhlas”. Throughout the article the Word of Allah was examined by it’s lenguistical characteristics more than it’s religious values.
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Islamic commercial law is one of the areas in which religion takes part along the life. The instructions about how marketing should be done or not, which constitute one of the dynamics of social life, have been developed in this law system. In Islamic commercial law, which goods or products can be a subject to marketing or not has been discussed in the matter of categorization of the properties. Traditional scholars have built this categorization in three areas. In this study, we aim to bring three new criteria for this categorization as a new approach.
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Religion is an effective institution for the integration and socialization of people. therefore, Religious education is necessary for sociology. Especially well-educated clergy are very important for the development of the society. This study aims to examine the religious educational perspectives of Ziya Gökalp and Erol Güngör, the two intellectuals of the Turkish society from the establishment of the Republic until the 1980s. Ziya Gökalp is an important Turkish intellectual contributing to the development of the society with his philosophers in the foundation years of the Republic. The thought of the new country has been benefited from him. Therefore, religious education considerations are also valuable. Erol Güngör is an intellectual who has benefited considerably from 1960 to 1980. So much so that he assessed the problems of his time. The proposed solution remains valid. Likewise, religious education and ideas about backwardness are also enlightening for today's society. This research was conducted by literature review and evaluated by means of the MAXQDA qualitative data analysis program.
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Trzej poprzednicy Franciszka wykazywali wielką troskęo duszpasterstwo rozwiedzionych, którzy zawarlinowy związek. Choć trwali oni na stanowisku, że osobyw takiej sytuacji nie mogą przystępować do komunii,to w ich nauczaniu widać tendencję, w którą wpisuje sięobecny papież.
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