"Geografija religije"
„GEOGRAFIJA RELIGIJE“ Geografski fakultet Univerziteta u Beogradu , 2011 , pp. 500 , ISBN 978-86-82657-88-0
More...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.
„GEOGRAFIJA RELIGIJE“ Geografski fakultet Univerziteta u Beogradu , 2011 , pp. 500 , ISBN 978-86-82657-88-0
More...
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).
More...
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
More...
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.
More...
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.
More...
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.
More...
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.
More...
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.
More...
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.
More...
Violence: justified and illegitimate. The purpose of the present study is to take a closer look at the former by reflecting on some particular ways of legitimizing violent actions. 1. A Crazy Abba 2. Ascets, Grazers, Fools 3. “I will mock the world” 4. Elijah the wise 5. The Beginning and the End 6. Violence as Monopoly 7. Another Fool I. Secular Violence - 1. The Daily Life — “bandits are lying in wait”; 2. War — “the worst of evils”; 3. The Law — setting the example; II. Sacred Violence - a). The Rhetoric of Violence; a) Heretics and martyrs - The Madrid Skylitzes; c) Eschatological Violence;
More...
According to the charter issued by Andrew, Bishop of Eger, the Košice burghers were exempted from jurisdiction of Archdeacon of Abaujvár in 1290. Circumstances connected to its origin and then comparison with other charters containing similar privilege seem to be essential factors leading to better understanding of the source. Hereby a very detailed analysis of the text might say more to explain its meaning. Therefore, the cognoscible context of exemptions with the examination of circumstances leading to the issuance of the charter in 1290, along with consideration of the words written in the text, encourage the opinion that the burghers of Košice had been exempted from jurisdiction of Abaujvár´s Archdeacon even before. The Bishop´s charter seems to be only a confirmation of the right allowed earlier, which was a common phenomenon in the towns (or in the communities of guests) of the Hungarian Kingdom.
More...
The main purpose of this study is to examine whether God can be free in His actions according to al-Ghazâlî and Thomas Aquinas, whether their assessment on divine actions has legitimacy and internal consistency. For this purpose, in the Introduction, it was given some general explanations on the problem and some works were done about this matter are taken into consideration and evaluated. In the first part of the dissertation, I tried to analyze the concept of ‘freedom’ and its relation to determinism. I also tried to give some explanations in terms of ontological and semantical aspects of the divine freedom. After these explanations, I pictured historical panorama of the problem of divine freedom and how to be understood divine actions in the historical period. In the second part of the dissertation, I tried to demonstrate how interaction took place between al-Ghazâlî and Thomas Aquinas. After this step, I took into consideration the concept of God in al-Ghazâlî and Thomas Aquinas, and I tried to give their resemblances and differences about this matter. In the third part of the dissertation, I considered their ideas about God-World relationship. In this context, I took in to consideration the issue of indicators of God’s freedom, like creation, miracles, relation between moral truths and God’s commands.
More...
Pluralnost Sarajeva između odgovorne i neodgovorne religioznosti
Poznato je da Bosna i Hercegovina dugi niz godina prolazi kroz veoma ozbiljan proces društvenoga, političkoga, nacionalnoga i vjerskoga raslojavanja. U tom procesu, između mnogih drugih tema koje se tiču budućeg razvoja bosanskohercegovačkoga društva, pitanje pomirenja i tolerancije, odnosno međureligijskoga dijaloga zauzima najistaknutije mjesto. Zauzima, jer je, prema mom mišljenju, jedan od najvažnijih instrumenata vjerskog i nacionalnog pomirenja autentično poimanje i dosljedno provođenje načela vjerske slobode i tolerancije bez kojih nije moguće graditi niti i jedan drugi oblik tolerancije u našemu društvu. Reafirmiranjem načela tolerancije, kakvog poznaje tradicionalna religijska metafizika (lex aeterna – sveta predanja), stvorile bi se mogućnosti otklanjanja tragičnih posljedica rata i učvršćivanja mira na prostoru Bosne i Hercegovine, pa tako i u njenome glavnome gradu Sarajevu.
More...
Altarul Reîntregirii is a tri-annual academic journal of „1st December 1918” University in Alba Iulia. Sponsored by Orthodox Archbishopric of Alba Iulia, Altarul Reîntregirii publishes peer-reviewed papers from religion, theology, bioethics and history domains.
More...
Prayer is one of the most essential expression of the cult existing in every religion. On account of differences taking place in individual religions, and also historical, geografical and cultural conditionings, the prayer donned different forms and means of expression. In this article there have been featured the analogies between prayer in Judaism, Christianity and Islam. The Israel’s prayer resulted from the fact of affiliation with jewish nation with which the God transacted the covenant. Perpetuating the conditions of this covenant constituted the guarantee for the believing human being that his prayer will be listened. The Christian prayer’s property is it’s giving direction to a person and Christ’s saving work; His mediation constitutes the guarantee of effectiveness therefore. Prayer in Islam constitutes one of the five pillars, meaning elementary obligations, which abiding is the condition of the salvation. In spite of the differences taking place in above-mentioned religions their common feature is taking a dialogue between man and the God and also the belief that requests directed to Him will be listened.
More...
This paper discusses the analog teachings of Christian mystics from the times of patristic and the Sufis of mystical experience. On both sides, the mystical experience is the only way to overcome the split between transcendence and immanence. The act of union with God is achieved by acts of the heart in which God makes himself present through two properties: love and knowledge. Therefore, unity is the most common term in the literature of Christian mystics from the times of the Church Fathers and Sufis. Everything is meaningless without the term-links finite and the infinite, man and God. What some philosophers say that thought is the essence of God's being, and some, though, that being the essence of God, mystics of both traditions believe that love is the essence of God's battle. It is an all-encompassing reality as are thought and being.
More...
Hesychasm is an Eastern Christian method based on the invocation of the Name of Jesus and on the “descent of the noûs (Greek for “intellect”) into the heart”. This spiritual discipline, the method of which emerged in its most explicit form between the 13th and the 14th century on Mount Athos, is the core of Christianity, since it consists in the inner practice of the fervent and continuous repetition of the holy Name and aims to achieve metánoia (Greek for “change of the noûs”) for the entire human being and a personal relationship with Jesus Christ through an incessant militia super terram comparable to the Muslim jihâd al-akbar (Arabic for “great holy war”). A meditated comparison between some central components of Hesychasm, Sufism and yoga may be an adequate way to understand more deeply the spiritual and anthropological aspects of this eminently “paradoxical” ascetic discipline
More...