![Chronik](/api/image/getissuecoverimage?id=picture_2018_44500.jpeg)
We kindly inform you that, as long as the subject affiliation of our 300.000+ articles is in progress, you might get unsufficient or no results on your third level or second level search. In this case, please broaden your search criteria.
The issues related to listening and playing with music instruments in the history of fiqh are rich of aspects of opinions and arguments. The basic question was whether the issue of music is originally permissible or forbidden. According to the first opinion, the prohibiting evidence are for exceptional types of music, and for the second opinion, the evidence that allows certain models of singing and musical instruments those are the exceptions. It has been noticed that there is a certain characteristic of each era in the classical centuries, when very few exceptions have been advocated by Ulama. In one century the Hadith approach dominated, while in the other century, the mystic approach or the jurisprudential approach outweighed the other approach. In another era, a moderate approach is observed, however strict approach is observed in another era. This research, in addition to revealing these views on the issue, tries to analyze the reasons for the emergence of such views, their relations with previous periods, and their influence on later periods.
More...
In this paper we propose the Saint Augustine‘s conception of the good and evil, which could be found in his essay De natura boni. The first translation into the Slovak language of the first chapters of this discourse is incorporated into this work as well. The main goal is held on the explication of the nature of good and the existence of evil in the God’s creation. We try to show that Saint Augustine in his teaching proclaims that there is no evil principle, or evil god as the source of any bad creation. We will see that the only creator is God, the highest good and the principle of all creatures created ex nihilo. According to Saint Augustine’s thinking the evil does not exist. There exists only the created good on the different stages of its perfection. To explain it we will see how Saint Augustine introduces the three categories – the measure, the form and the order, that have the influence on the perfection of the creatures.Saint Augustine, the one of the biggest and in the history the most influential thinker of the Western Church, in his apologetic discourse having the title De natura boni (On the nature of Good) against the Manichaean dualism deals with the metaphysical question concerning the origin of good and evil. Using the platonic philosophy and the doctrine of emanation he proclaims that the highest good is God who claims ex nihilo the existence of all creatures. So, it is clear that the creatures having their origin the highest good must be good as well. Saint Augustine queries what good is itself? In his teaching he defines the good as nature. And nature is obviously good for him. The bishop of Hippo discerns in reality the three types of nature. The first one is nature not having been created, unchangeable and spiritual which is God itself. The second one is nature spiritual which is having been made and which is changeable. And finally the last one, the third nature is defined by Saint Augustine as nature created, corporeal, which could be modified and changed. All these natures are certainly good and they differ only on their stage of perfection and on the distance, which separates them from God. If the creatures are more elongated from the God, the source of good and perfection, they are less perfect and vice versa. There are also the other factors, which could modify the quality of the creatures. These factors are described by Saint Augustine as the categories that influence the nature of the creatures. He distinguishes three of them – the measure, the form and the order. The measure, form and order are in fact the three constitutional elements of each nature, of each being. The corruption of one of them corrupts the nature itself, not only the good of creature, but it is being obviously. And Saint Augustine believes that the destruction of only one of these three elements could destroy the whole being of the creature. It is evident that the creatures differ between them by the amount of the measure, form and order. In the question of the origin of evil our bishop of Hippo proceeds analogically. All created natures; all created beings are good by their nature. The good God can create only good creatures because he wants them to be good and perfect. The evil represents simply the absence of the good, the corruption or destruction of any of elements held in the nature of the being. At the end of our paper we could find the translation from Latin to Slovak language of elected chapters concerning the matter of good and evil taken from the Saint Augustine’s treatise De natura boni.
More...
The paper focuses on the way in which the authors of Polish Catholic and Evangelical catechisms of the 16th century understood and explained of the idea of the Church. According to the decrees of the Council of Trent, the Catholic Church was presented as the continuator of the teachings of the Apostles, with its power deriving from the authority of the Pope, the successor of Peter, and unity of faith confirmed by miracles. Protestant theologists preach about the visible church, which exists wherever the pure Word of God is preached, and claim that sacraments are administered in accordance with the Gospel. The universal invisible Church exists alongside the visible Church. It connects every person following the Christ, who is the only head of his Church.
More...
The article examines an interpretation possibility to read the structure of the Book of Job as a drama structure. It shows that some of the apparent paradoxes and contradictions in the text can be understood as an inner logic of a drama. The seeming incoherence of narrative Prolog and Job's later statements can be easily reconciled by following through the dramatic cause-effect sequences and seeing the events as happening in permanently changing present. The dramatic approach enables to see the meeting between God and Satan as an unsuccessfully attempt to make a bet. Deprived from omniscient narrator’s perspective, the drama shows various attitudes, without pointing directly which is the best one. Full of paradoxes and contradictory statements, the main hero’s style can be compared with a modern stream of consciousness. The culminating point of the drama shows a durable change in Jobs posture and leads to surprising changes on a metalinguistic level.
More...
Polish Neo-Paganism is a wide cultural and social movement with clear religious features, referring to the pre-Christian Slavic culture and religion of Polish ancestry. In its mainstream it is nationalist, proslavic and pantheistic. The biggest influence on the Polish Neo-Paganism had Zadruga group and Jan Stoigniew Stachniuk. The achievements of this environment, as well as of a group of Stanisław Szukalski, determined the perception of Polish Neo-Paganism as nationalistic. However, this intellectual current contains a much broader spectrum of political and social views. A prime example is Józef Niećko’s “słowianizm”, which can be described as a peasant Neo-Paganism and Jan Hempel’s “no-god religion” (“religia bezboska”), which is a left-wing trend in Polish neo-paganism. In “The Piast’s Sermons” (Kazania Piastowe, 1912) Hempel sketched his concept of a new religion and a new morality – religion without the God, religion of the freedom, religion of the human “I”. He found its model in the Slavic pagan religion. Mythic Piast was for Hempel the desired ideal of man – free, acting in accordance with his own will (harmonious with the tendencies of the Universe), strong, heroic, hospitable, respectful of others, working. This Piast’s dignified ethics of freedom was recognized by Hempel as exemplary and contrasted with its anthithesis, which degrades human being – the Christianity.
More...
The plurality of values present in contemporary society causes disturbing changes in the axiosphere of children and adolescents, requiring urgent care for their moral upbringing. In order to introduce the young generation to the world of values, the main responsibility lies, apart from parents, primarily on teachers, pedagogues, school psychologists and catechists, who provide professional educational interactions due to their professional roles. The article presents the theoretical assumptions of providing a moral education in school and confronting these with educational practices. Based on the results of their own surveys, the views, competences and dilemmas of school teachers and psychologists related to the moral upbringing of children are shown.
More...
Fostering a value system in line with the universal values of children and adolescents constitutes a globally significant challenge for parents and teachers alike. Teachers play a crucial part in the education process. The teacher or tutor should not reduce his or her role to simply spreading knowledge on moral values and the standards of conduct stemming from them, but above all they should foster certain moral sensitivity in their students by acting as an example of moral conduct. Responsibility is one of the universal values which deserves close attention. The aim of this article is to direct attention to this axiological category, which represents one of many universal values. The article includes the author's own research findings, which illustrate the educational reality in terms of teachers' views on the subject of responsibility.
More...
Anna Ivanovna was an empress of Russia in 1730-1740. The process of dismantling the authority of the church that started under Peter in 1700 was continued during Anna’s reign. The clergy were treated as civil servants serving the interest of the state through their spiritual service, as governmental clerks whose highest obligation was to the empress. The ecclesiastical life was disrupted, its spiritual role diminished, and the clergy was whipped to submission by harsh means. Orthodoxy was a mandatory religion. Conversion to other faiths was punishable. Peter’s discriminatory policies against Old Believers were continued. Anna herself was devoted to entertainment and everything else took the second place including her involvement in the affairs of the state as well as her personal spiritual life.
More...
The article deals with the fate of Fr. Protopriest Colonel Bazyli Martysz, who was a chaplain in the armed forces of the Second Republic. Based on the archival sources, the Author discusses the successive stages of his pastoral ministry in the army. His life’s path as a soldier and priest is presented against the background of the political events that took place in the country at that time.
More...
The Orthodox-parochial education system in the Klejniki parish had a rich history. At those times, the educational system was above all for the benefit of the poor community. The Orthodox-parochial education in Klejniki was not on a particularly high level. In October 1884, 8 grammar schools were established within the parish of Klejniki. Towards the end of the 19th century, the parish had already 11 schools teaching 240 children. In the year 1893/1894, 6 boys from the Klejniki parish finished their education in the Orthodox teacher training college in Trześcianka-Stawek. A significant role in the organisation of the intellectual life and the development of Orthodox education in the countryside was played by the priest Jan Chlebcewicz. He was the founder of the Florenti Pawlenkow library and reading room. The financial burden, problems of accommodation for the teachers, an insufficient number of well qualified teachers, the poverty of the parents of the children attending the schools had a negative impact on the general state of the education in the Klejniki parish. The Orthodox education and school system contributed substantially to the eradication of illiteracy among the rural population. The First World War and the mass exodus into Russia were the immediate causes for the collapse of the library and reading room as well as all the schools in the parish of Klejniki.
More...
Article describes history of brotherhood’s school in Minsk in 16th-18th century, from beginnings of school located in castle’s church of the Most Holy Virgin Marry to situated in monastery of saints Peter and Paul. Together with activities of brotherhood’s school, was described activity of church’s brotherhood in wider range – struggle for preservation of identity against increasingly in force Union.
More...
This article provides an explanation of the meaning of the word “elder” (starets) used in reference to the monks of the Optina Monastery on the basis of the Tradition of the Orthodox Church as a word understood not in the sense of physical age, but in the sense of perfect spiritual and moral growth. The article also shows the worldview of the Russian Intelligence of the 19th century and the benevolent influence the Elders of the Optina Monastery had on it.
More...
The article is a contribution to the efforts to establish the structure of the dictionary of polish terminology of the Orthodox Church. The preparation of the micro and macro structure of the dictionary must take into account the current state of the vocabulary based on the analysis of the current “partial” dictionaries in Polish, with particular emphasis on terminological problems. The analysis will determine the sphere for further work on the Orthodox terminology, pointing to the past silences and language difficulties, thereby setting the direction for further research.
More...
The synodal system, established on Russia by the tsar of Peter the Great, in beginnings of the 20th century was in the deep ideological crisis and the organizational impasse. Social and political tensions, characteristic of the being on the decline autocracy state, were felt also by the Orthodox intelligence, which - carried with the slogans of freedom and self-determination – began to openly criticize the solutions of Peter and demanded the restitution of conciliarity of the Russian Orthodox Church.
More...
The article analyzes the attitude of the sovereigns of Ancient Rus-Russia to The Trinity Lavra of St. Sergius through the prism of the tradition of visiting the monastery by reigning individuals, grand dukes and members of their families. It shows a historical retrospective of the existing tradition, and the level of its significance for understanding the role of the Trinity Monastery of St. Sergius in the state’s spiritual and political life. The Trinity road (the Tsar’s road) is seen not only as a path to purification, a way of approaching God, but also as the highest need of reigning individuals in blessing before the most significant events in their personal life and in the state’s life, which was largely determined by representatives of the royal house.
More...
In 1918, after the 120 years of occupation by three neighbouring powers, Austria, Prussia and Russia, Poland obtained its desired independence and returned on the map of Europe. Warsaw became the capital of the Republic once again. One of the authorities’ first moves was to resume the activities of the University of Warsaw that were disrupted by the war. We needed qualified staff who would rebuild the country. This concerned politics, administration, culture…, and the religious life of our homeland. For this purpose, the Faculty of Catholic Theology was established (1918), Faculty of Lutheran Theology (1922), and in 1925, the Faculty of Orthodox Studies was also opened. Throughout the 14 years of its existence up to the outbreak of the Second World War in 1939, the Faculty of Orthodox Studies faithfully fulfilled its mission of serving the Church, education and the homeland. It educated priests and theologians dedicated to the church and citizens committed to their homeland. Unfortunately, the process of building today’s well organized and extensive structure of higher (and secondary) Orthodox theological schooling in Poland was neither simple nor short lived. After the war, when the University of Warsaw refused the Faculty of Orthodox Studies the right to further operate, it turned into the Faculty of Orthodox Theology at the Christian Theological Academy to continue serving God, the Church and education. The Orthodox Theological Seminary in Warsaw experienced many changes and processes after the war in order to obtain its current shape and level. The Department of Orthodox Theology at the University of Białystok was established in 1999. It is a continuation and expansion of the theological education at the University of Warsaw. The Faculty of Orthodox Studies at the University of Warsaw, the Christian Theological Academy, the Orthodox Theological Seminary and the Department of Orthodox Theology at the University of Białystok, along with post-secondary studies in iconography and hymnography, as related academic and didactic units, have performed and still performs their tasks in serving education and the Orthodox Church. By mutually taking advantage of this experience (it should rather be said that taking advantage of the Faculty of Orthodox Studies at the University of Warsaw after the war), they fulfilled their expectations despite difficult times and unfavourable politics. They form a constantly developing spiritual and cultural common heritage of the Republic.
More...
This study questions the impact of over forty years of atheistic communist rule on the religious practices and beliefs of Romanians. Multiple national and international databases and reports provided the information necessary for an investigation of religious practices and beliefs following the collapse of the communist regime. An historical review provided the needed background and base for comparison of the extent and type of impact the communist government had on religion. The evidence supported the conclusion that communist restrictions did little more than force religious practice out of the public space, despite its atheistic ideology and its harsh treatment of believers. Religious practices and beliefs, however, survived and have progressively prospered, reclaiming visibility in the public space after the end of communist rule.
More...
In its first section, the article “Polish Reformation in Masuria” presents the origin of the people of that region, at the same time showing the significance of the Polish language for the introduction of the Reformation. In the second section, it describes the circumstances of the introduction of reformative changes by Albrecht Hohenzollern from the Reformation mandate of 1525, through the “National Ordinance” and the “Church Ordinance”, to the parish visits repeated throughout the 16th century. Part three focuses on pastors - advocates of the Reformation who came to Masuria in the 16th century. The final part presents Polish-language publishing activities in East Prussia in the 16th century.
More...
The article is an in-depth analysis of the forms of protests related to the Reformation. In three parts, the author first discusses the three primary models of protests associated with Martin Luther, focused around the metaphorical representations of Luther as a philosopher with a hammer, Luther strengthening his position on the battlefield, and Luther proclaiming the freedom of the Christian. All these metaphorical representations reveal the break of ties with tradition and the present and stress those values associated with Protestantism, such as individualism, freedom of conscience, freedom of speech, autonomy and independence of the subject. Next, the article describes radical forms of protest in the broadly understood Reformation related to the act of burning documents and books and demonising the opponent in satirical exaggerations in figures and pictures. In the second part of the article, the author discusses the vision that is present in the Reformation project, summarised metaphorically in the call: “closer to man” and tries to show this vision by pointing to an outline of the theory of language and translation presented in Luther’s “Letter on Translation” from 1530. Th is vision is revealed by the expressive empathetic inclination towards the ordinary language user. In the third part of the article, the reader will find an outline of the concept of Reformation as revealing the basics of design thinking related to empathy, care and nurturing. Th e revelation, together with the Reformation’s activism revealed earlier, allows the author to combine the Reformation’s vision with a vision of culture at large, etymologically derived from cultivation, care and nurturing. Th e central thesis of the article is that the Reformation is a culture and that the forms of protest result from the necessity to break ties with tradition and the present, and are not the core of its operation.
More...