Shtjefën Gjeçovi - mësues dhe etnograf i shquar

Author(s): Mark Krasniqi / Language(s): Albanian Issue: 01al/1986

Periudha e Rilindjes Kombëtare nxori në shesh një numër të madh individësh, të cilët me fjalë e me penë dhanë ndihmesë të çmueshme për zgjimin e ndërgjegjes kombëtare ndër masat më të gjera popullore, duke i mobilizuar këto në këtë mënyrë që me armë në dorë të ngrihen kundër zaptuesit osman për të fituar autonominë dhe lirinë. Në këtë periudhë u ngjall një interesim i madh te punëtorët e penës e të kulturës për historinë dhe traditën popullore, për vlerat e larta të saj, për gjuhën shqipe e folklorin shqiptar, të cilat ndihmuan për zgjimin e vetëdijes kombëtare, për ta flakur sa më parë zgjedhën e robërisë shekullore të pushtetit tiranik turk.

Утицај никоновско- петровских реформи на српско богословље и просвету

Author(s): Branko Radovanović / Language(s): Serbian Issue: 1/2016

his paper aims to show us how the church and political reform in Russia during the 17th and 18th centuries influenced the situation in the Serbian Church. The reforms conducted by Nikon, the Russian Patriarch, had echoes in the Serbian Church. Emperor Peter the Great contributed to the development of education among the Serbs. Many Serbs during the 18th century were studying in Russia, among them the most famous was Jovan Rajić. Some settled in Russia and they had a significant role in ecclesiastical and political life.

Ingolf U. Dalferth, Karl Lehmann, Navid Kermani, Das Böse: Drei Annäherungen

Author(s): Zoran Andrić / Language(s): Serbian Issue: 1/2016

Confessional Polyvariance of Christian Apocalyptic: Common and Distinctive Features

Author(s): Maria Bardyn / Language(s): English Issue: 2/2021

The twentieth century was a time of active expansion of Christian culture throughout the world. The Catholic and some Protestant churches resorted to this. This culture, becoming global, accommodated, and united a large number of cultural and religious minorities. At the same time, promoting its uniqueness, it could not always confirm her identity.One of the characteristic features of the development of the modern world is an increased scale of events, greater internationalization of social processes, and their tendency to become global. Based on all modern problems, in the sense of their understanding and solution, Christian globalism were formed as a component of the doctrine of Christian denominations, which includes a full range of different concepts and ideas that reflect the typical human problems of modern civilization.Since Christian eschatology is confessionally multivariate, it makes sense to explore both the characteristics common to all denominations and specific to some of them, as well as to identify transformational models and forms of adaptation of eschatological ideas to today's realities.The actualization of the problem of moral-ethical and social aspects of Catholic eschatology, Christological-apocalyptic visions of Orthodox eschatological teaching, and the apocalyptic-prophetic character of Protestant eschatology in their transformational manifestations was designed to impart on the paper both theoretical and socio-practical significance.

Анализа наратива православних избеглица

Author(s): Anja Abramović / Language(s): Serbian Issue: 2/2015

This paper deals with refugees. Social support is a final key to get over trauma. Becoming a part of church helps them to live with no fear and with security. Analysis of narratives gives us a story about trauma, culture shock and spiritual transformation.

Хришћански идеал државе у четвртом веку и данас: Св. Константин и посткомунистичко доба

Author(s): Slaviša Kostić / Language(s): Serbian Issue: 2/2014

The aim of this article is to present vision on engagement of Church within state in 4 century which in Orthodoxy usually has seen as ideal century. Therefore, it is draw parallel of Church-State relations between 4 century and in modern time: Christianity first became permitted religion and finally public religion. Accent is laid upon theological definition of Church-State relationship which is mostly formed by Constantine court theologian Eusebius of Cesarea likewise on arise of cesaropapism which has produced modern myths of ideal state with God chosen ruler, even persist today in traditionally Orthodox countries and through that analysis to perceive functioning Orthodox Church in modern democratic society. In this article it is also investigate is that kind of theological vision natural to Orthodox in itself and what would be the role of main religion in public sphere in post secularist era.

О тези Миодрага Петровића да су богомили из српско-византијских средњoвековних извора Латини

Author(s): Zoran Đurović / Language(s): Greek, Ancient (to 1453),Church Slavonic,Russian,Serbian Issue: 2/2014

ins; Catholics; Bogomils; Babuni; Novatian; Novatians; Montanists; Manichaeans; Messalians; Paulicians; Kudugers; Serbia; Nomocanon; Cosmas the Priest; Anna Comnene; Synodik; EuthSince 1995, Serbian historian and Byzantinist Miodrag M. Petrović, has started his theory that the Bogomils, Kudugers, Novatians, Babuni, which are mentioned in Byzantine and Serbian medieval sources, are in fact Latin Roman Catholics, and that the radical dualist Bogomils have never been to Serbia. Petrović bases his arguments on his original interpretation of the sources because, as far as we know, there is no source which says explicitly that Bogomils were Latins. He uses well-known mechanism of labeling, which we could also find in St. Sava’s Nomocanon where it is said that Messalians are called Bogomils – Babuni now. But, this chapter discusses the real Messalians Bogomils not the Latins as new Bogomils. Cosmas the Priest, the first Orthodox polemicist with Bogomils, as well as the St. Sava, evidences that Messalians (Bogomils) are Molabnici (Euchites). Other Byzantine sources see the Bogomilism as mixture of the Paulicians (Manichaeans) and the Messalians. Some of their main doctrines would be: there are two opposing principles, the good and the bad god; Jesus is not God by nature; eucharistic bread and wine are only symbols; they refuse (discard) icons, cross, Old Testament, priesthood... As the Bogomils were dualists, Petrović comes up with the thesis that the Latins were called Bogomils by Medievals because of their dualism as they began to profess heresy, introducing Filioque in the 8th article of the The Niceno– Constantinopolitan Creed. According to this article the Holy Spirit proceed not only from the Father but also from the Son, namely, from two principles. However, no ancient eastern polemicist with the Latins called them Bogomils. The proves of Petrović have been analyzed in the text, particularly those based on texts of St. Simeon of Thessalonica.

Аутобиографија проте др Лазара Мирковића (професора старе Карловачке богословије, Богословије Светог Саве у Сремским Карловцима и првог професора литургике Православног богословског факултета Универзитета у Београду)

Author(s): Ignjatije Marković / Language(s): Serbian Issue: 2/2014

Proto-presbyter professor Dr. Lazar Mirković was both a student and a professor of the old Seminary of Karlovci, professor at the Saint Sava Seminary of Sremski Karlovci, and first professor of Liturgics at the Faculty of Orthodox Theology in Belgrade. It was through his own example of life within the Church and his tireless work in the field of Theology that he inspired many generations of students, always being ready to give answers to their questions even after they had completed their studies and become priests. His love of Christ gave him strength to overcome the tribulations of life. We have before us his Autobiography which demonstrates his desire and his zeal to be of service to his own and the younger generations. One of the most significant old Serbian manuscripts investigated by him was the Typikon of Nicodemus, which was later to be incinerated at the occasion of the German aerial bombardment of the National Library of Belgrade in 1941; Fr. Lazar Mirković had previously photographed it thus saving its contents for the future generations. During WW2 he copied all the 358 pages of the Typikon hoping that it would be published after the war. However, peace brought about different times and different criteria, and the Typikon of Nicodemus was put to the side. This did not stop Fr. Lazar Mirković from striving to have it published, and to continue studying other manuscripts knowing that their time would one day come.

Мирослав Поповић: Фратри и јереси: духовни покрети на Западу дванаестог и тринаестог века

Author(s): Boris Stojkovski / Language(s): Serbian Issue: 2/2013

Проширење хоризонта

Author(s): Zoran Andrić / Language(s): Serbian Issue: 2/2013

Историја Реформације као историја идеја

Author(s): Zoran Andrić / Language(s): Serbian Issue: 3/2013

Герхард Подскалски: Средњовековна теолошка књижевност у Бугарској и Србији (869-1459)

Author(s): Nenad Idrizović / Language(s): Serbian Issue: 1/2011

Социолингвистички аспекти полилингвизма сакралних језика у оквирима Pax Slavia Orthodoxa

Author(s): Ksenija Končarević / Language(s): Serbian Issue: 3/2011

This essay deals with the sociolinguistic aspects of the sources and perspectives of keeping the polylinguism of sacral languages within the Pax Slavia Orthodoxa, with a special emphasis on the tendencies of language politics and language planning within local Slavic Ortodox Churches during XX and the beginning of XXI century.

Ненад Ристовић: Хришћанство и античко наслеђе: студије и чланци

Author(s): Blagoje Pantelić / Language(s): Serbian Issue: 1-3/2010

Prilog raspravi tlocrtnog razvoja Senjske katedrale kroz povijest i njezino uređivanje nakon Drugog svjetskog rata

Author(s): Mile Bogović,Blaženka Ljubović / Language(s): Croatian Issue: 1/2013

The paper is divided into two parts. In the first part the emphasis is placed on the possible layout of the cathedral in various phases of its construction and extension, beginning with the parish church in the 12th century to today’s layout of the cathedral, which it gained in the first part of the 18th century, although in fact the various phases could only be observed after it was heavily damaged in World War II. In this part some thoughts are expressed which – if they appear founded - in many ways will change the current thinking about the history of the cathedral. In the second part the interventions made to the cathedral after World War II are described, when there were some changes to the layout to the cathedral, but it was a change of a different kind so it could be said that it continued in its dynamic development. This part is especially useful because it is possible on the basis of what was done to observe how the moves made in accordance with the past structure and how much would be needed to correct some wrong steps and to add what its importance and artistic forms require.

MARC CHAGALL VE “BEYAZ ÇARMIHA GERİLİŞ”

Author(s): Sema Öcal / Language(s): Turkish Issue: 73/2020

In this research, the work named "White Crucifixion" (1887-1985) by Marc Chagall, who is considered one of the greatest painters of the 20th century as an example of academic examination, was examined. Marc Chagall grew up in the closed atmosphere of a Jewish community in Eastern Europe and has always maintained his traditions. In many of his works, he depicts the persecution of the Jews in the city on the theme of loneliness. With his work titled “White Crucifixion”, he reacted to the pressure of the Jews. While analyzing Chagall's “White Crucifixion” image within the scope of the research, previous uses of the image of “Crucifixion” will be analyzed with the titles “Historical Context” and “Symbols” of the work. Images and veiled expressions will be analyzed in the work where Jesus is crucified.

ÂDEM VE HAVVA İKONOGRAFİSİNİN, RÖNESANS AVRUPASI VE İSLAM COĞRAFYASININ GÖRSEL BETİMLEMELERİYLE KARŞILAŞTIRILMASI

Author(s): İrem Ela Yildizeli,Mehmet Nuhoğlu / Language(s): Turkish Issue: 73/2020

Since the beginning of humanity, religious teachings have given opinions on many issues such as the values of that society and the hierarchy between genders. Although these dogmas have preserved their core as communities evolved, changes are observed parallel to shifting economic, social, political and cultural conditions. Throughout history, tradesmen and artists have taken the role to mirror the sociological structures of historical societies by visualizing scriptures used in sacred scripts and in semiotics the religious texts through paintings, carvings, sculptures and miniatures. By sustaining a personal and social myth and reflecting relationships between men and women and the origin and quality of moral traditions; the story of Genesis comes across as one of the stories that artists produce most. Although some of the religious control practices have been integrated into secular controller practices at the end of the secularization process in the west, religious patterns, motifs, images and practices have entered the general flow of culture and created a moral discourse that revolves around family and sexuality. We see that the status of “Woman” was positioned through the description of the story of Genesis through these discourses and was positioned with slave status through the influence of Aristotle, who had a huge impact on Western and Islamic thinkers until the Renaissance period. Due to the principle of Tawhid in Islam, figurative art was prohibited and painting emerged as “miniature art”. Since the creation of Eve is not as detailed as Jewish and Old Testament in the Qur'an, the depiction of women created from Adam in the Christian art, does not appear in Islamic art. However, we can compare the depictions of Eve and Adam with the uses of other modern religions through the miniature examples of "Expulsion from Paradise" that are most depicted. According to this, while the common patriarchal understanding appears, the differences can be observed. This study compares the descriptions of the story of Genesis in the paintings and sculptures of European artists before and after the Renaissance and the descriptions in the miniatures of the Islamic geography; It is aimed to examine the iconography of Adam and Eve figures in visual communication and to reveal the social and sociological position of women.

GEÇ ANTİK ÇAĞ-ERKEN HIRİSTİYAN SANATINDA FİLOZOF İSA FİGÜRLERİ

Author(s): Ferda Barut Kemirtlek / Language(s): Turkish Issue: 77/2021

Late Antique and Early Christian Art designates the idiosyncratic content and style of the art which was produced during the Christianity transition process of the Roman society which was nourished mostly by the ancient Greek culture. In this transition process in which the border lines were blurred and the Christian iconography was not standardized yet, the pagan elements were included to the Christian narration or the visual images which were needed by the Christians were articulated into the pagan narration. This process which was lasted between the third to sixth centuries ended by the dissolving of pagan culture into Christianity. After Christianity constructed its own content and image discourse, pagan elements disappeared except rare personifications and mythological premises of some Christian scenes of which their geneological roots cannot be settled down easily. In this period, the philosopher image, one of the prestige indications of the ancient culture, was used for Jesus depictions frequently. In ancient society the notions of morality, culture, education and philosophy were perceived as honourable and closely interrelated with each other. The philosopher figure who possesses these virtues is an educated and restained person, a wise teacher who guides the people around him by the way of his attitudes, his own life and his lectures. In relation to this perception, in Late Antique and Early Christian Art, especially on sarcophagi, Christ is depicted in the image of philosopher/teacher who leads the person to the true knowledge both in life and after-life. Christian theology has created its own sphere and conceptual framework, consequently the identity between the virtuous life and philosophy is abandoned at the end of Late Antiquity. In this milieu philosophy losts its importance, even starts to define an antitheological sphere for Christians. The philosopher image is no longer appropriate for the ones who identify it with the pagan and hence religionless Greeks of the ancient times. By losing the previous value of the philosopher’s image in ancient society, Christ the Philosopher figures have disappeared from the representations.

Irony and heroism:

Author(s): Maksim Prikhodko / Language(s): English Issue: 2/2021

In the article we investigate the Christian –pagan polemic of Origen’s treatise “Contra Celsum”in fragment 7.53-58, where the problem of the correlation of irony and heroism reveals the contrast between false and true deeds, for which divine honours are given. The irony that Celsus uses to attack Christians serves as a kind of “divide” that marks acontrast between pagan ideas about heroism, as a principle of deification of people, and the principles on which, from Celsus’ point of view of, Christians consider Jesus to be God. A special subject of the article is Celsus’ reflection on the ironic motive of the Book of Jonah, the story of the gourd (Jonah 4, 5-11), and the salvation of the prophet Daniel from the lion's den (Dan. 6, 16-23). Origen’s response to Celsus’ speech shows a certain similarity to the text of a pagan author in structural, stylistic and lexical aspects. Such factor reveals a rhetorical content of the response of Origen. In the field of rhetorica, Origen uses irony against his opponent: pagan heroes and philosophers now appear funny or not serious enough, whereas the Old Testamentprophets are revealed as genuinely great and as a source of miracles. In light of this, Origen’s response to Celsus replaces Celsus’ ironic allusion to the gourd story from the fourth chapter of the Book of Jonah with the first verse of the second chapter, which opens the episode of Jonah’s stay in the belly of the whale. An analysis of this substitution, based on the hermeneutic principles of Origen, shows the role of Biblical irony as a specific aspect of the spiritual meaning of the sacred text. It is hypothesized that the essence of this specificity is the creation of a contrast that sets any feat of any person in the light of the historical life of Jesus Christ, who completely and exceptionally realized God’s providence. This reveals a pattern or principle of going beyond the limits of human virtue to the sphere of divine being. To compare any feats with the earthly life and the death of the Saviour renders the opposition of ironic and heroic no longer a contrast between false and true: any heroism, even the exploits of the Old Testament prophets, becomes ironic / ridiculous. Thus Origen’s Christian irony is not only an instrument of rhetorical discourse, but a philosophical and literary device that allows transcending, or elevating to an unattainable level, the heroism of the life and death of the Saviour.

ORTHODOX CHURCH OF GEORGIA AND CORONA VIRUS PANDEMIC

Author(s): Tea Tatenashvili / Language(s): English Issue: 48/2020

2020 was unusual for entire world. Corona Virus was announced as a pandemic by the World Health Organization and it became the key challenge for the world. Unexpectedly pandemic changed a political, economic, social life, it also put the issue of changing religious rituals up on the agenda. It made a dramatic change, changing not only lifestyle thoroughly but also it influenced public values and fundamental principles. Georgia, as the part of the global space was not able to avoid the problem. In order to prevent dissemination of the virus, Georgian government closed the borders of Georgia for the foreign citizens, it announced the emergency condition, closed trading facilities, stopped functioning of the enterprises, enforced curfew, prohibited gathering of more than three people and set charges for violation of the rule. For prevention of the virus, different confessions were forced to introduce changes in their services. Georgian Orthodox Church was an exception together with several churches of the world (Poland, Greece, Serbia). The patriarch of Georgia decided not to change the service rule despite high risk. It became the reason for excitement and criticism of clergymen, theologists, politicians and citizens in general. There were different positions and opinions inside the church itself, among the clergymen. The society had different opinions regarding the fact. This step made by the church was evaluated by some people as anti-social and antihuman decision. In the country, where the belief and traditions are closely connected, change of eucharist rule and close churches for the prayers are very sensitive issue. This is why due to respect to the Georgian church and Synod, as well as for high interest of the society, we decided to learn problem deeper. Actually, the following questions were asked, like what was the cause for the decision? Why the opinion of the churchmen, as well as parish and society were divided? What is the role of the state in solution of such problem?