"Geografija religije"
„GEOGRAFIJA RELIGIJE“ Geografski fakultet Univerziteta u Beogradu , 2011 , pp. 500 , ISBN 978-86-82657-88-0
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„GEOGRAFIJA RELIGIJE“ Geografski fakultet Univerziteta u Beogradu , 2011 , pp. 500 , ISBN 978-86-82657-88-0
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Franjevačka teologija je u povodu stotinu godina svoga postojanja i djelovanja u Sarajevu (1909-2009) organizirala znanstveni skup i proslavu pod naslovom 100 godina Franjevačke teologije u Sarajevu: 1909.-2009. Znanstveni skup je održan 6. i 7. studenog 2009. u amfiteatru Franjevačke teologije, a 8. studenog – na dan blaženog Ivana Duns Škota, zaštitnika naše Teologije – održana je proslava tako što je svećeničkom euharistijskom slavlju predsjedao provincijal Bosne Srebrene fra Lovro Gavran. Za vrijeme euharistijskog slavlja izvedena je Missa Bosniensis Andrije Pavliča: Bosanska misa posvećena sv. Franji Asiškom, svim nesretnima, ispaćenima i izgubljenima ovoga svijeta, te bosanskim franjevcima i zboru Pontanima, koji je izveo misu. Zbor Pontanima je osnovao profesor naše Teologije fra Ivo Marković. Dirigirao je skladatelj Bosanske mise Andrija Pavlič (inače je dirigent zbora Pontanima Josip Katavić). Sudjelovali su Amila Bakšić, sopran; Zana Staniškovska, alt; Jasmin Bašić, tenor; Ivica Šarić, bas; i Dario Vučić, orgulje. Pokrovitelj Znanstvenog skupa i proslave je bio Željko Komšić, predsjedavajući Predsjedništva BiH. Koji je smisao Franjevačke teologije i uopće koji je smisao franjevačke škole mišljenja od srednjeg vijeka pa do danas? Evo kratkog odgovora. Franjevci, koji su bili nadareni za filozofsko i teološko mišljenje, nastojali su veličanstvenu viziju Franje Asiškog filozofski i teološko razraditi. Vizija Franje Asiškog, koja se temelji na Isusovu evanđelju, naglašava bratstvo i sestrinstvo svih ljudi, ne samo svih ljudi, nego i svih bića, to jest svih Božjih stvorenja u svemiru. Sva bića u svemiru su braća i sestre po stvorenosti. Jednakost među bićima uključuje i razliku među bićima, jer je svako biće originalno. I samo različita bića mogu biti u jedinstvu. Tom vizijom i njezinim prakticiranjem u svom životu Franjo Asiški je ponudio alternativu svijetu mržnje i nasilja, u kojem i danas živimo. To je on rekao svojom poznatom rečenicom koja glasi: “Exivi de saeculo” - “Izašao sam iz svijeta nasilja.” Izašao je iz svijeta nasilja i počeo osnivati svijet mira. Zadaća svih odgovornih bića jest izlazak iz svijeta nasilja i uspostavljanje svijeta mira, slobode i ljubavi. Zamislimo svijet bez nasilja i zamislimo svijet u kojem nasilje više neće biti moguće. Koliko su veliki franjevački mislioci tu viziju uspješno razradili i koliko su franjevci Bosne Srebrene, koji su živjeli i djelovali na Franjevačkoj teologiji, to mišlju i djelom svjedočili, to jest otjelotvorili, neka prosude drugi. U radovima sa znanstvenog skupa, koji se ovdje objavljuju, autori su obrađivali važne teme iz različitih perspektiva, pri čemu se moglo uvidjeti da je do Istine moguće doći samo dijalogom različitih perspektiva. Dijalogom uviđamo da je Istina jedna i da nas Istina sve nadilazi i povezuje u jednu zajednicu, ne samo nas, nego i cijelo čovječanstvo. Karl Jaspers je rekao: Istina je ono što nas povezuje (Wahrheit ist, was uns verbindet).
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Williams, J.G. (2012) Girardians: The Colloquium on Violence and Religion, 1990–2010
review of: ------------------------ Williams, J.G. (2012) Girardians: The Colloquium on Violence and Religion, 1990–2010
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Historical Events of the 20th Century and Their Relevance for the Greek Catholic Church in Slovakia (Czechoslovakia). In 2018, the Greek Catholic Eparchy of Prešov commemorates the 200th anniversary of its establishment. Throughout its existence, the eparchy experienced its heyday and there were times when the eparchy struggled and suffered. The darkest period was the total liquidation of the Greek Catholic Church by the totalitarian regime in the years of 1950–1968. The eparchy resumed its activities in 1968 during the “Prague Spring”. The period of unrestricted activities of the eparchy, however, commenced after the “Velvet Revolution” in 1989.
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This is the second of two articles that argue a case for a ‘big picture’ re-orientation of Australian Catholic school K-12 religion curricula. The first article considered that there has been such a great change in the landscape of contemporary spirituality that the traditional framework of religious meanings within which Catholic school religion curricula are written is out of synch with the meanings that inform contemporary spiritualities. A proposed responsive change in orientation suggests that more prominence needs to be given to the critical interpretation and evaluation of cultural meanings, while not neglecting the more traditional aim of giving young Catholics meaningful access to their religious heritage. The apparently different estimates of spirituality for children and adolescents also need to be taken into account. If many of the pupils in Catholic schools will never become actively involved in parishes when they grow up, then religious education needs to offer more than familiarising them with Catholic theology and religious practice; it also needs to equip them with skills to address the spiritual and moral issues they will encounter in life. Attention is given to what this entails in both content and pedagogy, at primary and secondary levels.
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The Most Significant Results of the Research on Children’s Bibles. About twenty years ago, Children’s Bibles gained special attention in the field of Religious Education. Since then there has been active research in this field. The historical investigations have revealed a great amount of data unknown before. This study presents the case of the Hübner Bible in Hungary. There has been research concerning the theological and pedagogical aspects based on which the selection of the Biblical stories was made, research about the theological and didactical aspects of the narrative style and also the developmental psychological aptitude on the receiver side that has to be taken into consideration. The types of changes and distortions that differentiate the texts of the Children’s Bibles from the original are also discussed in the study. The quality and the function of the illustrations are also a subject of investigation. Here again the needs and the characteristics of the age group of the children who use the Children’s Bibles is a significant aspect.
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Spirituality and Theology of the Married Christian Being. The „Milieu” where a modern Christian marriage exists, seems to be among not to easy circumstances. It is a double sided situation behind of you with God when you are together with your husband or wife, and behind of you with your wife or husband, when you are together with God. Although, we believe that in the Holy Spirit this two parts can be united into one whole. The marriage as institution is older than Christianity, but it is created and blessed by God from the beginning what’s the source of all holiness or sacrament. Christ gave it to the fullness when He raised it up to Himself. He is the only fundament in what all things stand up and fulfill sacraments, too. The marriage is a sacrament both in the Catholic and Orthodox Church, but from the point of you the of marriage’s mystery, they have some differences in their details. The scholastic Latin and the post patristic eastern Churches perspective the founda¬tion of sacraments like a creation ex nihilo, a discontinuing phenomena, and the sign of the sacraments are caused by Jesus Christ, the Incarnated Son of God. However the patristic tradition and the modern emigrant orthodox theology maintain that the foundation of the sacraments are in the fulfillments of sacrament’s sig or symbol which is created by God in the beginning intentionally in order to be able to reach its own final purpose. The “Love spiral” involves nine different grades which follow each-other again and again. In a really deep love connection these Moments of love need to be realized gradually. These grade are: 1. Calling, 2. Identity, 3. Intimacy, 4. confrontation, 5. Con¬version, 6. Reconciliation, 7. Communion, 8. Commitment, 9. Mission. Conclusion. There must be peaceful and friendly but professional confrontations between different parts of the divided Churches to find and looking for together the original place and status of the marriage in the Christianity. Marriage, Church, Sacraments, and particularly Eucharist are united in Jesus Christ ever and forever. This is the reason why Christian sacramental marriage make part of the sacraments of the Church and of Christ as Bride and Bridegroom.
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Researcher at the Nanzan Institute for Religion and Culture (Nagoya, Japan), the author provides a short synthesis on Eliade’s theoretical discourse concerning the encounter between the East and West, from both the cultural and religious points of view. The main passages brought into discussion are quoted from Eliade’s works: Images and Symbols: Studies in Religious Symbolism, Princeton, 1991, Myths, Dreams and Mysteries: The Encounter between Contemporary Faiths and Archaic Realities, Harper Torchbooks, 1960, Patterns in Comparative Religion, University of Nebraska Press, 1996 and The Quest: History and Meaning in Religion, University of Chicago Press, 1984. Divided in two main parts, under the subtitles: “The Age of Encounter and Confrontation” and “Dialogue and Hermeneutics”, the articles ends up with the “Conclusion”, where Michiaki Okuyama takes also into account the critics brought to Eliade’s “dialogical methodology” by contemporary scholars, such as Douglas Allen and Carl Olson.
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Monasteries typically have a structure and layout that suits both the spiritual and mundane needs of their communities: a central area that has a place of worship or meditation, a kitchen, refectory, dormitory, guest house, library, and basic work space; an outer layer with more specified workshops, stables and animal hutches, huts for solitary practice, memorial hall, and cemetery; and a third, most outward ring with orchards, fields, mills, and manufacturing sites. Studying the specific layout and organization of medieval Daoist monasteries, which came to flourish from the sixth century onward, it becomes evident that they follow mainstream Chinese models in their basic layout, imitate Buddhist structures in their buildings and their names, and continue traditional Daoist community centres and meditation retreats. In addition, one can also compare them to ancient Indian and medieval Western institutions, recognizing thereby the unique nature of the Daoist monastery. Planned and executed to imitate celestial landscapes and palaces, it served to attract immortals from above and prepare earthly aspirants for a more divine form of life, while also providing spiritual support for the state and a venue of merit-making for aristocratic sponsors.
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After 1895, documents of archival character got to the library of the Protestant Theological Faculty. Papers of pastors were filed here with the intention of maintenance, dioceses and parishes also transferred old documents. Writings taken away from the archive of Supremum Consistorium on purpose to carry on research work got here, too. A part of the Sombori family’s records was filed here in 1940. The collection comprising 449 papers dating from the 16th–20th centuries was docketed by Nagy Géza, professor of theology in 1951, who arranged the documents according to chronological order. In 1979 the collection rolled in The Archive of the Transylvanian Protestant Church District, in the course of its classification we have sorted the papers according to provenance, the writings loaned were put back to their original places.
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The territory of the Reformed Diocese of Maros was modified in 1927, this being the second significant change in its history. In 1641, several parishes have left the diocese to form the Reformed Diocese of Görgény. The managing of a diocese, which by the first half of the 20th century represented 125 parishes, became a difficult task for the governing body. The idea of a territorial division came up in 1918, but only in 1922 was a decision made by the board of the Diocese. The lengthy splitting procedure, approved by the Board of Directors, ended on April 20, 1927, with the formation of the Reformed Diocese of Bekecsalja. Lajos Kolozsvári became the Dean of the new Church organization and Dr. László Dósa lawyer became the churchwarden. The Board of Directors rejected the appeal made against the election, and confirmed the new governing body of the Diocese on May 24, 1927. While the new diocese was not recognized by the Ministry of Culture and while neither the state nor the Board of Directors gave any aid for the settling in arrangements, the functioning of the diocese had to be managed through its own available budget.
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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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In Jesus Christ, the human person finds greatness, dignity and worth of humanity. This article reflects on the doctrine of the great African bishop, St. Augustine of Hippo and Pope John Paul II. It discusses the truth about Jesus Christ, the Redeemer of humankind. The concept of redemption as represented by the bishop of Hippo is in essence sacerdotal and sacrificial as it is ultimately expressed by the sacrifice of the Cross. The Cross of Jesus Christ manifests the great and merciful willingness of God towards the fallen human person who is the slave of sin. The triple victory of Christ: over sin, death and Satan, restores the human person to life in the communion with God.
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This article deals with the widespread assumption that a significant collection of texts known as the Bible is inherently ‘deceptive’. That is, the Bible does not – it is assumed – say what was ‘really’ going on in the ancient world. The truth, therefore, must be found by going behind or beneath the text (the spatial metaphors should be noted). Here the real story may found, through archaeology or reading the text against itself. This approach may be described as a modernist ‘depth model’, in which the surface attempts to conceal the truth, while the truth itself must be found by going around the surface text. This remains a dominant approach in biblical criticism. However, it cannot be understood without earlier and indeed, in some quarters, current assumptions concerning the realist nature of the text. In this case, the text reflects in a reasonably trustworthy fashion the context of the text, if not the ideological assumptions and positions of the putative authors. Modernist ‘depth models’ may then be seen as attempts to respond to realist assumptions. A third moment is what could be called postmodern: in this case, the distance between surface and depth is challenged, so that the various possibilities become equal contestants for the dominant position. This entails a shift away from the assumption of a singular truth of the text, characteristic of both realist and modernist assumptions, to the understanding of multiple truth claims – not as relative but as absolutes that permit other absolutes. The argument emphasises that these approaches should be seen as dialectically related to one another, rather that mutually exclusive approaches.
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Contemporary social discourse utilizes scientific criteria to analyze events, texts and people’s behaviour from the point of view of their power and impact on historical transformations. Printed and audio-visual materialregarding John Paul II’s pilgrimage to the Middle East in the Great Jubilee of the Year 2000 were published and made public during his visit and shortly afterwards. In retrospect, this event allows for a well-balanced semiotic analysis focusing on the intentional selection of places visited by the Holy Father, his rhetoric used both in official and private speeches, the symbolism of his gestures and overall behaviour, especially in their religious and cultural context, as well as on the presence of signs and symbols in the whole conception of the pilgrimage project. This paper attempts to synthesize these elements which result from an earlier interdisciplinary analysis, taking into consideration the different perspectives be it historical, socio-religious (referring to three monotheist religions: Judaism, Christianity and Islam), rhetorical and aesthetic. In this case, semiotics provides a framework to analyze and justify the contribution of the mentioned pilgrimage in a broad context of a redeeming Church in the early 21st century.
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The gospels inform us that following the calling of Jesus, the disciples forsook their trade, their homes, and the members of their families. In brief, they left everything behind, what they lived from and for. Jesus says very clearly that following him is only possible, if the one called denies himself and takes his cross up. On the other hand, he promises that he who forsakes his house, or brothers, or sisters, or parents, or children or fields for him will receive a hundred times as much in this present age, with persecution, and later, eternal life as a reward. In Mt 19,28 (cf. Lk 22,29-30, where they receive the promise of the kingdom too), Jesus promises the twelve disciples that they will sit on thrones and that they will judge Israel. If someone leaves his fortune, but sticks to his trade, he can still hope to regain his possessions. The return to a forsaken trade was difficult (Jn 21,2-3), if possible. After leaving possessions and occupation, the forsaking of one’s family follows. This is more difficult, because it demands the undoing of ties of blood which are deeply rooted in humanity. Jesus does not stop here. He goes even deeper in the question of self-giving and self-denial of the nominees for discipleship. Someone, though with a heavy heart, in difficulties could give up everything and everybody who is outside of him, but Jesus asks the utmost here, the called person’s life. Jesus had two kinds of disciples. On one hand, there were those who obeyed the calling and immediately left everything and followed him. On the other hand, others accepted him as their Master and Saviour, but they stayed at home, in the midst of their families and in possession of their properties. These two groups are called the wandering and the sedentary disciples. For the twelve disciples, following Jesus includes the break with the old connections, with those material or family bonds, because the disciple starts an entirely new relationship with Jesus, as their teacher. In the light of 1Cor 9,5, the questions about a radical break with occupations, possessions and families remains open, since Paul mentions that the apostles and Peter took their wives on their mission trips with them. One possible explanation is that when Jesus called the twelve disciples, they had to break with everything which defined their earlier life and follow him this way. On the other hand, there were disciples who served Jesus and his followers with their material goods. After the death and resurrection of Jesus, a different situation pertained, and then the married apostles carried out their service together with their wives. The fact that when the disciples left their wives and children, they were not the only ones to suffer, but so were their relatives, whom they left on their own for a while (until Easter). Another possible explanation could be formed, if we discuss this question in the light of 1Cor 7,29–31 where Paul speaks of a symbolic break.Jesus calls the disciples, and the Twelve breaks with everything what determined their former lives, and follow their master. Their life is characterized by poverty and wandering, while they experience miracles in the company of Jesus. They continue the mission after the death and resurrection of their master. After a while, it starts a process of becoming petty bourgeoisie, during which the second generation of disciples stop wandering and leaving behind possessions, and they live as sedentary disciples in their families.
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The Self-knowledge and Spiritual Competence of the Religion Teacher. The person and the interpretation of profession of the religion teacher is one of today’s central problems. Theological competence, discussion and dispute competence, developmental psychology-diagnostic competence, and pedagogical competence are all linked to the religion teacher’s competence profile. However, this study only aims at discussing self-knowledge and spiritual competencies. Self-knowledge has two pivotal aspects from the religion teacher’s point of view: on one hand, the teacher’s own development of personality, knowing themselves aids forming a positive relationship with the pupils, which is the bedrock of the effective transfer of information, and on the other hand, by transmitting personality development methods achieved through personal experience, the religion teacher offers a device for developing self-knowledge to the pupils. Discussing the spiritual competence is relevant, because the religion teacher has to be ready for regular introspection in front of God in the personal religious life, and also, for a continuous growth in faith.
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Jacob Boehme, who was given by his friends the respectful title 'Philosophus Teutonicus', is one of the greatest theosophers and mystics at the beginning of the seventeenth century, whose influence extends to the present day. He was born in 1757 in the village Alt-Seidenberg near Görlitz, in a Protestant family of peasant background. Boehme spent most of his life in Görlitz, as a member of the Cobbler's Guild. His first mystical experience was in 1600, when he contemplated the Byss and the Abyss. Published in 1612, 'Aurora: the Day-Spring (Morgenröte im Aufgang)' was Boehme's first attempt to describe his great theosophical vision. It immediately incurred the public condemnation of Görlitz's Protestant Church. He was forbidden to write further. Boehme kept silent for six years and then published 'A Description of the Three Principles of the Divine Essence (Beschreibung der drei Prinzipien göttlichen Wesens)' in 1619 and many other works. A large commentary of Genesis, 'Mysterium Magnum' came out in 1623, followed by 'The Way to Christ (Der Weg zu Christo)' in 1624. In the same year Jacob Boehme died on November 20th in Görlitz. According to his own self-conception, Boehme's doctrine of divine wisdom (Theo-Sophia) is a divine science which was revealed to him in its entirety (see Pietsch: 1999, 205-228). Boehme's extensive works are characterised by continually new approaches to the task of developing the entirety of this vision. Although his writings deeply influenced some of the most significant thinkers such as Gichtel, the Cambridge Platonists, Newton, Leibniz, Blake, Hegel, Schelling, Novalis, Franz von Baader and Berdyaev, many aspects of Boehme's thought have remained unexamined until today. That Boehme's comprehensive approach also necessitated the incorporation of a world religion such as Islam into his view of salvation history (Heilsgeschichte) is a point that has not received sufficient attention. This article will summarise and consider his views relating to the subject.
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The Dispute between Márton Abacs and Laszló Zalányi and the Principles of Faith. Disputes regarding economic issues, like the one that lasted from spring until the autumn of 1751 was not unique events in the history of the Reformed church in Transylvania. The influential and respected Abacs family had numerous conflicts with their contemporary of church dignitaries. When their personal interests and demands need¬ed, the members of the Abacs family did not take into account anyone or anything. They reached their goals using less legal methods. Abacs Márton junior became a priest of Torda (Turda) taking advantage of the support of the wealthy nobility of Torda (Turda), and as a “devoted brother” he also tried to obtain another congregation of the city for his brother. Besides the economic dispute with Zalányi László, it was also a Reformed dogmatic conflict between the two. Abacs accused Zalányi of apostasy of the Reformed faith, but later, as a former student with theological education gained in Kolozsvár (Cluj-Napoca), managed to clarify his religious position. Their dispute reached the Consistory, where they soon remedied their divergences on economic issues. However, in order to investigate Zalanyi’s supposed apostasy, a broader analysis of the Consistory was needed. On this occasion, the Bishop of the Reformed Church emitted an interesting document of dogmatic history, called the Fundamental Articles of Faith. The document clearly demonstrated that in the middle of the 18th century the official position of the Reformed Church was still based on the official doctrines of Orthodox Protestantism. It denied the idea of free will, human goodness, and sustained the idea of original sin.
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