Święte księgi żydów, chrześcijan i muzułmanów w słowiańskim kręgu kulturowym
The Jewish, Christian and Muslim Holy Books in the Slavic Cultural Circle
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The Jewish, Christian and Muslim Holy Books in the Slavic Cultural Circle
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Jedno od pitanja koje često postavlja savremena misao, bila ona sekularna ili religiozna, jeste odnos etike i ontologije, tj. kakav značaj imaju naši etički, moralni kodeksi za sam način postojanja, za naše unutrašnje biće. Karakteristika moderne misli jeste da sve tradicionalno dovodi u pitanje, što jeste u neku ruku dobro, ali nije dobro što ona svoje ograničeno duhovno iskustvo, koje je više nedostatak duhovnosti i pobožnosti, smatra za apsolutno mjerilo i nikako da to svoje mjerilo dovede, bar ponekad, u pitanje. Tako je jedno od pitanja koje današnji čovjek često postavlja i to - kakav je cilj i smisao moralnosti, etike. Takvo pitanje postavljaju i teolozi. To jeste razumljivo i opravdano budući da je svaka ozbiljna i istinska teologija i duhovnost takva da ne može da vidi smisao našeg života i djelanja u pukoj promjeni ponašanja, promjeni koja se dotiče samo spoljašnjeg aspekta našeg bića. Zato je neophodno dati odgovor koji nalazimo u učenjima i životima svetih ljudi o ovim pitanjima: a) da li se etika u hrišćanstvu i u islamu ograničava na spoljašnju promjenu ponašanja, navika i djela ili, ako to nije slučaj, da li joj je cilj nešto više; kakva je njena uloga i smisao u duhovnom životu; b) da li etička pravila utiču na naše unutrašnje biće, na ono što mi kao bića jesmo, što postajemo i što treba da postanemo kao ljudi božji; ako postoji povezanost etike i ontologije, u čemu se ona ogleda. Nalazimo da je najdublji i najistinitiji odgovor na ova pitanja dat u okviru dvaju predanja - pravoslavnog hrišćanstva i šiitskog islama.
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The article contributes to critical analyses of contemporary European religion and (rather loose) conceptualisations of post-secularism. Return of religion into the public space, which may be called post-secularism, is visible and growing even in predominantly out churched Czech Republic. However, the very concept of post-secularism is too broad to be used as an analytical category. The author thus tries to operationalise it using functional differentiation between (social types of) churches and Davie’s idea of vicarious religion.Using empirical studies on religion, the author outlines the varying public roles of religion and religiosity in contemporary Western and post-Communist European countries, and emphasizes the middle position of the Czech Republic.However, the anomalous position will hardly persist forever. The author is convinced that Czech churches and especially their leaders are currently facing a choice between the Western and Eastern models of public religious life and church-state relations.
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Termin „sztuka potrydencka” używany jest w odniesieniu do powstającej po Soborze Trydenckim (1545–1563) sztuki sakralnej. Sztuka religijna XVI i XVII w. włączyła się w działania związane z kontrreformacją, broniąc dogmatów Kościoła rzymskokatolickiego i polemizując z protestantami. W artykule podjęto ważne pytania: Dlaczego dzieła El Greca można zaliczyć do tzw. przedstawień kontrreformacyjnych? Jakie tematy i w jaki sposób poruszane tematy przemawiały na rzecz wiary głoszonej przez Kościół rzymskokatolicki? W jakim stopniu sam El Greco miał świadomość, że przez swoje arcydzieła bronił, uzasadniał i potwierdzał nauczanie tego Kościoła?
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Within the field of the new media, the Internet is recognised by a growing number of researchers both as source and tool for examining and analysing religions and religious activities. Today a wide range of religious rituals is crossing the border from the offline to the online realm. On personal homepages as well as on institutional websites (e.g. churches) one can find classical ritual texts, different descriptions of rituals and a lot of ritual prescripts, which together inform or guide the user in ritual behaviour. It becomes evident that by the change of media the rituals as well as the religions as a whole undergo certain processes of change, adaptation and innovation. On webpages containing Rituals Online, a wide range of highly complex transfer and design processes take place which affect the planning and accomplishment of religiousness and religious performance on the Internet. Besides tracing the different patterns and structures of these processes, one also has to think about the new theoretical and methodological challenges the researchers in Religious and Ritual Studies are confronted with since the Internet offers a new and nearly boundless field and space for academic study.
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Act on the Formation of Agricultural System introduced the general principle according to which agricultural real estate can be purchased only by individual farmers. However, there are exceptions, including the possibility of purchasing agricultural real estate by legal person of churches and other religious organizations. The purpose of the article is to establish the scope of this special exception and the reasons for its introduction. The author concludes that the binding regulation, due to its wide scope, may raise doubts. The article proposes de lege ferenda changes that would enable the purchase of agricultural real estate by legal person of churches and other religious organizations in such a way that the freedom of religion could be protected and regulatory proceedings could be carried out, while at the same time it could fulfil the objectives of the Act on the Formation of Agricultural System.
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The Qurʾān states that it is the last link in the chain of divine books, such as the Torah, Psalms, and the Gospel, and that it is also the approval and regulator of these books. As a result, there are some mutual narratives with other holy books, as well as some issues that differ from them and bring different explanations from them. These issues have been the subject of polemics, especially with Judaism and Christianity throughout the history. The crucifixion of Jesus Christ formed the foundation of Christianity theology. However, the subject of ‘the cross’ has also been one of the most important issues by which Christian communities have made different explanations and interpretations since the 1st century, and have diverged accordingly. Although the docetists, who are our subject, are divided into many groups with different views, they generally accept that Jesus Christ was of a different nature from other people, had a divine nature, and therefore, it was not possible for him to be crucified. In the only verse in the Qurʾān that deals with the cross of Jesus Christ, it is mentioned that Jesus was not crucified. For this reason, a significant part of the interpretations in the commentaries have some similarities with the views of the docetics at first glance. It is possible to see more of the similarities mentioned in the commentaries, especially in the so-called “substitutionary interpretation”, in which it is stated that someone else was crucified instead of Jesus. In the Christian world, it is often claimed that Islam emerged in the Arabian Peninsula, where Christian heretics are abundant, and that it was influenced by the views of some heretic Christians. In this context, starting with John of Damascus in the 8th century, based on the above-mentioned similarities, many Christian researchers throughout the history claimed that the Qurʾān took this view from docetics. In this study, there has been an attempt to examine all of these claims. In this context, first, the docetics were researched, and as a result, it was revealed that Christians named groups with very different views from the early times as “docetic”, and that there was no standart use of the concept of “docetic” in the Christian World for centuries. It appears that it was determined that the concept would be used as a kind of umbrella concept for groups considered heretical. Then in the article, the different translations and interpretations of the verse in the Qurʾān and certain sources from the classical and modern Islamic literature were selected and identified. This led to the examination of how the said verse was understood in the Islamic world throughout the history. In this context, all types of substitutionary interpretations in the commentaries were made into a list by mentioning the sources of these interpretations, and then, these interpretations and the views of the docetics were compared. After revealing the similarities and differences in the explanations and interpretations in the commentaries and the views of the docetics, a new perspective on the subject was attempted by trying to explain the verse outside of its traditional interpretation throughout the history, considering the context of this verse and the Jewish literature. Considering that various Jewish claims about Jesus and Mary were responded to at the beginning of Qurʾānic the verse and just before the verse that mentions the cross, information in the Jewish religious literature was consulted about the allegations that Jews killed Jesus as mentioned in this verse. In this context, Jewish claims about the end of the life of Jesus in the Talmud, that they first killed him and then crucified him, were adressed and researched. Furthermore, an attempt is made to explain that the use of wa-mā qatalūhu wa-mā ṣalabūhu in the verse may be an answer to the claims of the Jews that they first killed Jesus and then crucified him. These claims of the Jews in the Talmud are further explored, and considering the context of the Jews of that time, it is explicated that these actions would not have been possible due to the political conditions in that period. Taken together, this study has attempted to address that the view claiming that docetics have an impact on the Quran via the related verse is not validand that the actual recipient of the verse is the Jews.
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Torat Moshe protects some of the weakest members of society - mothers and unborn children. It points out that death caused by the perpetrator is never an isolated issue. The death of one human being means the death of other potential human beings. The aim of the provision at hand, despite the wrongdoing committed by the perpetrator, was not (according to most rabbinic interpreters) to punish him (by killing or injuring), but only to compensate for the damage. The intention is to settle the imbalance in interpersonal relationships. Torat Moshe tries to prevent fights between men (brothers) by pointing out how terrible things can happen to them. The ambiguity of the Hebrew text Torat Moshe reinforces this goal, because although in practice the rabbis required only monetary compensation, the text is formulated so that the wrestler fears that his own life will be required for a failed life and his own body will be damaged for body damage. In addition, a court decision on an offender, however merciful, cannot affect the decision of heaven - the offender can still be punished by death (accidental immediate death, death before the age of fifty or sixty, etc.) regardless of the decision of the provincial court. Torat Moshe demands the same right for all: “You will have one right for both the guest and the natives. I am the LORD your God.”
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The traditional affective community obviously distances itself from the traditional rational society. Therefore, the ritual gestures, the nonverbal communication associated with the utterance of chanting formulas or only with slightly playful ones, are kept by the collective memory and repeated in the context of holidays over the year. We will refer to ritual sequences still practiced in Oltenia during the holidays in the popular calendar (govia in Oltcounty) and in the context of raising the oath crosses (field research in Gorjcounty). The symbolism of ritual artifacts (paintings by children "sold" in the govia dance) and ritual gestures are associated with the symbolic values of the consecration time and the place of performance. The sequences can be interpreted by the make-believe theory according to which the function of the image can be independent of the creator’s intention. The image is not seen as a means of communication, but as a support for the viewer in perceiving the fictional world. The ambivalence of the symbol in ritual artifacts and gestures generates new forms of communication in the context of the popular holiday or in celebrating the cult of the dead.
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The article provides a critical analysis of both linguistic and historical aspects of selected Talmudic texts containing the preserved commentaries of Rashi, one of the most prominent medieval Jewish exegetes. It soon appeared that the undertaken studies would be hindered by the scarcity of source material on the one hand, and by the censorship of Talmudic manuscripts on the other. The implemented inductive study, which consists of lexical tracing of the words nosrim and minim in selected Talmudic texts, seemed to be a plausible solution.The presented study, which falls into the scope of theological and religious studies, argues that Rashi explains the Hebrew Bible (Tanakh) above all as a rabbi, by showing the literal as well as the hidden meaning of the text. As the commentaries contain no elements of polemics or dispute with Christianity, it can be assumed that it is beyond his scope of interest. Even if such polemics is present implicite, it still cannot be considered as the purpose of the commentaries per se.
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The prophets of the Old Testament in the fulfillment of their task of proclaiming God’s word make use of various literary forms and frequently use pictures from different disciplines of life, in order to be understandable for their listeners, in order to convince them and to make impression on them, they especially willingly make use of pictures taken from the sphere of ecology, making different comparisons and metaphors, these generally concern God, His action towards Israel and the Chosen Nation itself.
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Tous les écrits de théologie et de spiritualité chrétienne-orthodoxe se caractérisentpar une intertextualité biblique assez visible, contenant de nombreuses citations des Écritures. Ce travail se propose de montrer que les Psaumes de David représentent, peutêtre,le livre biblique le plus cité dans ce type d’écrits, de réfléchir à cette problématique intertextuelle et d’analyser les différentes techniques discursives de citer des Psaumes,sur la base d’un corpus constitué de plusieurs livres de spiritualité et de théologie chrétienne-orthodoxe, rédigés en français par deux des plus grands théologiens français contemporains, un moine et un laïc: le père archimandrite Placide Deseille et le professeur Jean-Claude Larchet. Nous verrons que les deux auteurs citent du Psautier des Septantes, traduit en français par le père archimandrite Placide Deseille, en affichant ainsi demanière discursive explicite une relation d’intimité avec ce livre. En même temps, cette option de genèse de l’intertextualité psalmique qui caractérise leurs écrits exprime leur intention de s’ancrer dans la Tradition liturgique et spirituelle de l’Église, en dehors delaquelle il n’y a pas de théologie authentique possible.
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The subject itself, namely the desire to sketch the portrait of the prophet Elijah from the comparative perspective of two Fathers of the Church with Syrian origins(Saints Ephraim and Romanos the Melodist), is a new one for Romanian patristic literature. The novelty of this study lies in the fact that it puts in a process of comparison two works that at first sight give the sensation of ʺpiecesʺ from a Byzantine hagiographic puzzle. But these ʺpiecesʺ, although they have as a common element the surname of ʺhomilyʺ, are differentiated mainly by the perspective that each author has towards his audience. What the present study aims at are two intertwining perspectives, namely: a detailed analysis of the two homilies by rendering the main elements, following at the end amoral picture of the prophet Elijah, and an indication of the similarities and differences between the two hymnographers.
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Zakariya (Zechariah (a.s.)), father of Yahya (Jhon (a.s.)), according to the Islamic teachings is one of the messengers sent to Israelites (Bani Israel). He is mentioned in the texts of the Qur’an and the New Testament. In both the texts he has a very significant role in relation of Isa (Jesus (a.s.)). That significance in the Qur’an is reflected in his guardianship of Maryam (Marry (r.a.)), mother of Jesus (a.s.), as well as in the miracles given to him. Supernatural provision of food to Maryam (r.a.) and a son Yahya (a.s.) in the old age with barren wife are the miracles given to him as a prelude to even bigger miracle- supernatural birth of Isa (a.s.). In texts of the New Testament and in Christian theology his significance is reflected in his son Yahya (a.s.), better known as John the Baptist who, according to the New Testament baptised Jesus in the river Jordan. Tale of Zakariya (a.s.) is mentioned in three places in the Qur’an and in one place in the New Testament. The author here presents this tale according to the Qur’an and the New Testament with a reflection upon similarities and differences of the account. It is a comparative, historical view of the two versions of the tale without going into comparison of theological issues derived thereof.
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Robert J. C. Young, in his work Postcolonialism, A Historical Introduction, points out that postcolonial studies are often distinguished by unmediated secularism and thus end up excluding the religions that have attempted to provide alternative value-systems to those of the West (338). Janet Hoskins, an anthropologist at the University of Southern California and one of the West’s foremost experts on Cao Đàism, also noticed how religion is overlooked by postcolonial theory (“Posthumous Return” 218). At the same time, Dipesh Chakrabarty in Provincializing Europe also pointed out that postcolonial theory does not value subaltern resistance that operates according to its secular terms (85). Within the context of these observations, we aim to argue that the specific ways the Cao Đài adopted, adapted, and ultimately symbolically subverted the colonial discourse are very relevant to postcolonial theory. It is thus within the scope of the paper to analyze some of their symbols, visual representations, and elements of their philosophy that were adapted into new forms within the processes of cultural hybridization and mimicry coined by Homi Bhabha in his seminal work, The Location of Culture.
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The author observes that there are difficulties in establishing both human origins and the justification of a solid basis for supporting human rights. The existence of a direct relationship between the two aspects is disputed. The paper presents several conceptions about the origin of man issued by researchers. It is mentioned classical evolutionism, atheism, the mixed conception: evolutionist-creationist, Intelligent Design (ID), including the theistic conception supported by the Bible, which states the existence of a creator who is also a legislator. The article tries to show that accepting or rejecting the existence of a creator and legislator has direct implications in understanding the origin and meaning of human life.
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African writers’ cultural settings are often reflected in their artistic creations. In his writings, Tanure Ojaide constantly re-affirms his identification with, and indebtedness to, his Urhobo traditional heritage. The short story seems to afford him the opportunity to interrogate the visible (physical) and invisible (spiritual) in the lives of his people which he reflects through his fictional characters. This paper therefore, adopts a pragmatic approach as it examines Ojaide’s preoccupation with the place, representation, and implications of spirituality through some stories selected from his four collections of short fiction. The writer projects ideas around African spirituality mainly through the relationship between the living and the dead, the importance of the final resting place for the dead, the existence and operations of supernatural forces capable of oppressive and sexual attacks, and the efficacy of bewitchment on the living. This study will assist in exploring the continued spirituality of Africans as expressed through Christian beliefs and traditional mysticism.
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his study attempts to examine Milton’s ecclesiology by carefully looking at the arguments manifested in his Christian Doctrine, understood by most scholars to be one of his final theological works. This paper will examine Milton’s ideal ecclesiology in three areas. First, it investigates whether a return to the New Testament church could really reform any church, as Milton suggested. Secondly, if this proves impossible, it explores what might be the most positive contribution of his ecclesiology. Thirdly, it examines the validity of his ecclesiology in our time by focusing on the positive and negative aspects of his ideal ‘true’ church. The background of Milton’s ecclesiology is briefly examined. The different aspects of his ideal church and evaluating this in relation to the NT church are discussed. The practical significance of the paper determines the advantages and disadvantages of his ecclesiology when applied to our post-modern era.
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The purpose of this empirical article is to investigate differences between two Christian denominations: Catholics and Anglicans in terms of religiosity and values. Religiosity was measured within dimensions of centrality of religiosity and religious coping, while the value system contained hedonic, vital, aesthetic, truth, moral, and sacred values. In addition, potential associations between the dimensions of religiosity and values were assessed. One hundred and fifty one participants (75 Catholics and 76 Anglicans) completed three questionnaires: the Centrality of Religiosity Scale, the Brief RCOPE Scale, and the Scheler Values Scale. The results demonstrated that Catholics were characterised by higher levels of religious dimensions representing communal worship related to the sacraments, while Anglicans more strongly favoured religious dimensions reflecting an individual approach to religiosity. Catholics also obtained higher levels of hedonic and vital values than Anglicans. In addition, there were significant associations between most dimensions of religiosity and sacred values. Taken together, the findings emphasise the need for a combined study of religiosity and values which appears central to the formation of people’s religious beliefs and behaviour.
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According to the will of pope Benedict XVI the roman rite has two forms: ordinary and extraordinary. The Holy Week and Triduum Sacrum can be celebrated in the Extraordinary Form of the Roman Rite. In 2008 pope Benedict XVI has changed form of the special prayer for Jewish People in Good Friday’s liturgy. The article shows history of changes of this prayer, theology of this text and theological implications for the interreligious dialogue between Catholic Church and Judaism. The Catholic liturgy can be a special space in which theology expresses itself. Therefore every theological dialogue has to look at the liturgy as a very important place for root of Catholic doctrine and theological position. Very helpful for understanding of modern thought of Catholic Church on the Jewish People and Judaism was an essay of papa emeritus on relationship of the Church and Judaism.
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