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Русская литература послепетровской эпохи и христианская традиция

Author(s): Yuri M. Lotman / Language(s): Russian Issue: 2/1992

Под послепетровской эпохой мы будем понимать период русской культуры от начала реформ Петра Великого до смерти Пушкина. Этот период вошел в историю культуры как время разрыва со средневековой традицией и создания новой культуры, полностью секуляризированной. Тем более кажется странным ставить для него вопрос о конструктивной роли христианской традиции. Восемнадцатый век - век Просвещения, рационализма, век воинствующей антицерковности, шедший под знаком вольтеровского «раздавите гадину», как кажется, в господствующих своих тенденциях был антихристианским периодом русской культуры.

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Кощунственная поэзия в системе русской культуры конца XVIII - начала XIX века

Author(s): V. Zhivov / Language(s): Russian Issue: 2/1981

Как кажется, ни в какой другой период развития русской поэзии мы не сталкиваемся с таким широким распространением обыгрывания в поэзии текстов Св. Писания и богослужения, эпизодов св. истории, элементов церковного обряда и т. д., как в последние два десятилетия XVIII и первые три десятилетия XIX века.

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Violence and Movement: Conflict, Genocide and the Darker Side of ‘Travel’

Author(s): Jonathan Locke Hart / Language(s): English Issue: 2/2021

Travel is often thought to be an adventure, an exploration, a way of knowing self and world, a break from the stresses of everyday life, a vacation. But there can be a dark side to travel, as in voyages that are part of invasion, conflict and enforced transport. Here, I wish to concentrate on conflict, domination, murder and genocide and do so, at various moments, by referring to the Norse sagas, including the encounter with the Skrælings in the New World and, more briefly, Columbus’ and the Spaniards’ violent treatment of the Natives in the New World and the German transport, torture and murder of Jews in the Shoah, or Holocaust.

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Forgive and Forget. The Vatican and the Escape of Nazi War Criminals from Justice

Author(s): Gerald J. Steinacher / Language(s): English Issue: 1/2022

The Vatican and other Catholic leaders’ ideas about crime and punishment were different from those of the Allies. The leadership of the Catholic Church – Pope Pius XII, his closest advisors, and many cardinals and bishops – opposed the Allied war crime trials and denazification efforts after World War II, and their opposition intensified over time. This included criticism of war crime trials as well as rejections of widespread administrative purges. Catholic organisations assiduously provided moral, financial, and material support for accused and convicted Holocaust perpetrators. By 1948, the efforts of saving Nazis from the gallows had turned into a full-blown Catholic crusade against Nuremberg. The Vatican Secretariat of State and the Pope himself obstructed Allied justice by violating international agreements for the extradition of war criminals to the countries where they had committed their crimes (e.g. the Moscow Declaration). By using archival sources, I illustrate this second point with the case of the Croatian war criminals and quislings hiding in Italy – some of them inside the Vatican – which were circumstances that did not escape the attention of the Allies. Also, I make it clear that the Papal Aid Commission was extensively involved in helping Nazi war criminals escape justice by channelling them overseas, to places where they could not be extradited. Very few studies investigate in tandem the Vatican responses to Nuremberg justice and the issues of the so-called “Ratline”. In my view, these two – often separately discussed – topics are closely intertwined, and establishing the link between them is one of the major contributions of this paper. While actively aiding Nazi escape and shielding perpetrators from prosecution represent different points on a spectrum, it is often unclear where one ends and the other begins.

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Narod Božji ili narod carev?

Author(s): Ivan Šarčević / Language(s): Bosnian Issue: 56/2022

Kroz čitavu povijest vlast nad ljudima provodi se u ime nekog višeg autoriteta, najčešće u ime Boga i/ili u ime naroda. U novom vijeku, posebno od Francuske revolucije, u većini društava i zemalja zapadnoga svijeta, teokratsko legitimiranje vladanja zamijenjeno je demokratskim: narod je zamijenio Boga. Danas su u svijetu na sceni obje invokacije. Negdje se istodobno vlada i u Božje i u ime naroda. S Božjim imenom i voljom kao i s imenom naroda i njegovom voljom činjena su dobra djela, ali i ona užasavajuće jeziva: ubijani su pojedinci, progonjene čitave skupine ljudi, uništavani su narodi i zemlje. Prisjetimo se da su u ime naroda počinjali i nedavni južnoslavenski ratovi. Uostalom, u predstavničkoj i stranačkoj demokraciji većinska stranka i njihov vođa smatraju se često jedinim predstavnicima i zastupnicima naroda.

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Tri primjera nestalih franjevačkih samostana u svjetlu osmanskih deftera i isprava

Author(s): Michael Ursinus / Language(s): Bosnian Issue: 56/2022

Pitanje sudbine srednjovjekovnih crkava i samostana kratko nakon osmanskih osvajanja kao i tijekom prvih desetljeća i stoljeća osmanske vlasti zbog manjkavosti izvora vjerojatno nije moguće potpuno razriješiti. Za neke crkvene i samostanske komplekse izvori su nešto opširniji. Ovo važi naročito ukoliko pored korpusa isprava iz samostanskih arhiva postoje i detaljni (mufassal) osmanski tahrir defteri. Iako je značaj „detaljnih“ osmanskih tahrir deftera već odavno poznat, oni do sada nisu bili sustavnije proučeni s fokusom na stanje srednjovjekovnih crkava i samostana pod osmanskom vlašću, barem ne za veće dijelove zemlje. Koji je rezultat takvog proučavanja u (povoljno sačuvanom) pojedinačnom slučaju najbolje pokazuje primjer Bribira. U slučaju kao što je Višegrad, takvi su podaci izolirani i time na žalost otežavaju bilo kakvo daljnje povlačenje paralela odnosno utvrđivanje konteksta. No čak i opsežni korpusi isprava iz samostanskih arhiva postavljaju više pitanja negoli daju (neospornih) odgovora; stoga prilikom njihova tumačenja valja biti oprezan kako to pokazuje i primjer franjevačkoga samostana Kamengrad. Sve u svemu ostaje nadati se da će ovaj rad pomoći da se obogati i ponovno oživi rasprava o opstajanju ali i propadanju i nestajanju (srednjovjekovnih) crkava i samostana pod osmanskom vlašću.

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Katolička crkva u borbi protiv seksualne zloporabe djece i maloljetnika

Author(s): Velimir Blažević / Language(s): Bosnian Issue: 56/2022

Ovdje je prikazano što s moralnog motrišta Crkva zastupa o seksualnom zlorabljenju ili o seksualnom zlostavljanju i iskorištavanju djece i maloljetnika, zatim što su pape Ivan Pavao II., Benedikt XVI. i osobito papa Franjo te Kongregacija za nauk vjere poduzimali na normativnom planu, da mu se suprotstave. Uz višekratne osude tih zlodjela, ukazivali su na to da je odgovornost i zadatak biskupa i hijerarha u Crkvi, da se svim silama odupru navedenim zlodjelima, također pokretanjem i vođenjem postupaka, bilo sudskih bilo administrativnih, za utvrđivanje i za adekvatno kažnjavanje klerika počinitelja takvih zlodjela.

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O jeziku Šime Budinića

Author(s): Sanja Vulić,Maria Laţchici / Language(s): Croatian Issue: 2/2013

Sime Budinić, (1530/35-1600), was a Renaissance church writer and translator. Born in Zadar. Budinić was great admirer of the cultural heritage of Cyril and Methodius , and knew very well Glagolitic and Cyrillic literature. Early eighties of the 16th century in Rome were published several of his works (Pokorni i mnogi ini psalmi Davidovi, 1582). Due to the fact that he was speaking čakavian dialect his first works are based on this dialect, but later he was increasingly trying to pass to štokavian dialect because he wanted his works to be understood by a large number of readers. This paper analyzes čakavian and kajkavian features in the two selected works of Šime Budinić. The analysis includes graphs, vocalisms, consonantism, case forms, verb forms and some elements of syntax. All settings are supported by concrete examples.

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Les Soignants Missionnaires en Algérie Pendant la Colonisation: Entre Soins et Activités Apostoliques des Pères Blancs

Author(s): Larbi Abid,Yamina Medjahed / Language(s): French Issue: 1/2022

From the beginning of the colonization of Algeria, several religious congregations followed the African Army with the aim of evangelizing the African populations. Archbishop Lavigerie will create the Missionary Order of the White Fathers whose missionaries will have the task of taking care of hundreds of orphans who will be brought up in the Christian faith, as well as providing free care to the destitute "natives" in hospitals run by white fathers. Through these ‘’ Catholic hospitals ’, the White Fathers helped to establish Christianity, but their mission came up against an Islam deeply rooted in the population. Nevertheless, in the field of health, they were agents of the introduction of modern medicine, without being able to convert the Muslim populations either to the Christian religion or to "Western civilization".

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Antwort auf die Rezension von Jacek Kordel in der Zeitschrift für Ostmitteleuropa-Forschung 70 (2021)

Author(s): Georg Ziaja / Language(s): German Issue: 2/2022

Antwort auf die Rezension von Jacek Kordel in der Zeitschrift für Ostmitteleuropa-Forschung 70 (2021), S. 101–104, von Georg Ziaja

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СЕМАНТИЧНІ ЦЕРКОВНОСЛОВ’ЯНІЗМИ В СУЧАСНІЙ УКРАЇНСЬКІЙ МОВІ

Author(s): Tetiana NOVIKOVA / Language(s): Ukrainian Issue: 1/2022

The article examines and analyzes the words attested in the dictionaries of the Ukrainian language and whose meanings, in our opinion, came from the Church Slavonic language, although etymological dictionaries do not indicate their Church Slavonic origin, but fix as Proto-Slavic. The purpose of the work is to collect and systematize Church Slavonic languages used in the modern Ukrainian language, to characterize their representation in its main dictionaries; to single out words whose meanings, in our opinion, came from the Church Slavonic language. The relevance of the article stems from the need for a comprehensive analysis of Church Slavonic, which is an organic component of the Ukrainian language. The urgency of this issue in modern Ukrainian linguistics is due not only to its lack of coverage and some fragmentation of the results achieved, but also to the fact that in addition to linguistic and historical and cultural aspects, it has a certain rehabilitation focus. The results of the research stems from the need for a comprehensive analysis of Church Slavonic, which is an organic component of the Ukrainian language. The urgency of this issue in modern Ukrainian linguistics is due not only to its insufficient coverage and a certain fragmentation of the results, but also to the fact that in addition to linguistic, historical and cultural aspects, it has a certain rehabilitation orientation. The following scientific methods were used in the study: the descriptive method, the method of quantitative calculations, the method of comparison, the method of linguistic observation and classification. The scientific novelty of the obtained results is that for the first time in Ukrainian linguistics a comprehensive lexical and semantic analysis of Church Slavonic was carried out, a group of semantic Church Slavonic was identified, which allows to determine the place languages in Ukrainian. Conclusions. We recorded 590 such words: 355 tokens, whose semantics denote various religious and biblical concepts, and which are listed in dictionaries of the Church Slavonic language, but etymological dictionaries are not recorded as coming from the Church Slavonic language or through it, and 235 tokens describing various non-church concepts, often used in the biblical text, and recorded in dictionaries of the Church Slavonic language.

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Reflecţii patriotice şi pacifiste în cazaniile româneşti şi postilele polone din secolele al XVI-lea şi al XVII-lea

Author(s): Eugenia Ştefan / Language(s): Romanian Issue: 2/2009

In this essay we intended to point out mainly the role of the Romanian homilies in the development of our mother tongue, the shaping of the reading taste, and the formation and evolution of our culture. We paid special attention to the two collections of homilies, i.e. “Expound Gospels” (1567) and “The Gospel Lesson” (1581), translated and printed by Coresi in the language spoken by the people for the illiterate to understand it. On the other hand, in Poland, thanks to the Catholic Church that recommended the priests to say prayers and sing religious songs in Polish, and not in Latin, a hardly intelligible language, they had written in the language spoken by the people ever since the middle of the 13th century. The urge to write homilies in this language was felt mostly in the 16th century when there was an increased need to reinforce the catholic faith, menaced by the Reform: the Protestantism and the Calvinism. The greatest representative of the Calvinist writers was Mikolaj Rej, whom professor I.C. Chiţimia considered to be the first great national Polish writer. The Polish experts in old literature praised M. Rej as “the father of the Polish literature”, and compared him to Dante and even to Cicero. “Hic est noster Cicero”, the Calvinist homilies writers would write about him. In the 16th century, the Catholic Church was brilliantly represented by Piotr Skarga, the author of the famous “Kazania Sejmowe” (out of which only eight homilies were preserved). In this essay we presented a few fragments of P. Skarga’s 8th homily, a sample of deep patriotism, just like the 16th and 17th century Romanian homilies. Therefore, we can say without any trace of exaggeration that both the Romanian homilies and the Polish “postylles” reinforced everlasting values such as: love for the country and for its people, honour, mutual help, liberty, national independence and faith: in Orthodoxism as for Romanians, and in Catholicism as for the Polish people. They also generated a double revolution: 1) in religion by re-creating the Church in the very language spoken by the plain people and 2) in culture by contributing to the creation of the national Romanian and Polish languages.

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СТРУКТУРНЕ И ТВОРБЕНЕ КАРАКТЕРИСТИКЕ КАРАШЕВСКЕ АНТРОПОНИМИЈЕ ИЗ ПРВЕ ПОЛОВИНЕ XVII ВЕКА

Author(s): Mihai N. Radan / Language(s): Serbian Issue: 5/2019

Le travail fait une analyse des noms de famille enregistrés dans la première moitié du XVIIème siècle dans les listes des moines franciscains de Bosnie conservés dans les Archives du Vatican. Ces listes ont été créées lors des activités de conversion au catholicisme des Carashovènes menées par les missions de la Congrégation pour la propagande religieuse FIDE de Rome qui ont travaillé à cette époque dans le Banat. Les noms de famille enregistrés sont analysés en termes de structure et de modalité de formation. En même temps, les anthroponymes du XVIIème siècle analysés sont comparés avec la forme des anthroponymes carashovènes contemporaines, afin de surprendre la direction d’évolution des anthroponymes carashovènes et donc de révéler les changements survenus dans la structure ethnique de l’enclave carashovène depuis le XVIIème jusqu’à présent. Le cas échéant, d’autres caractéristiques pertinentes de ces anthroponymes (étymologiques, sémantiques) sont également mises en évidence.

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СРПСКИ ХОРОВИ И ПЕВАЧКА ДРУШТВА У ТЕМИШВАРУ (1836-2016)

Author(s): Dejan Popov / Language(s): Serbian Issue: 4/2018

Recent enquiries have established year 1836 as the starting point of the fructuous choral tradition among the Serbs living in Timișoara. The paper presents a historical overview of the activity of the Serbian choirs and singing societies in Timișoara over an uninterrupted 180-year span, started in 1836 by the Choir of the Serbian Orthodox Cathedral, which is still active today. The choral singing tradition, the first form of organized cultural activity among the Serbs in Banat, emerged from church chanting, and later expanded in the civil society, reaching one of its peaks during the two world wars. Apart from the church choirs, the most notable exponents were the Serbian Singing Society (1867-1947), “Sloga” (1922- 1947) and “Zora” (1903-1947), whose activity is still little known in the academic world. In addition to the chronological perspective – which divides the 180 years in five distinct periods (1836-1866, 1867-1921, 1922-1947, 1948-1996, 1997-2016), the paper gives documented information on the choir conductors, the repertoire, activity highlights and main artistic achievements of the choirs. Given the geopolitical context during which these choirs were active, the author demonstrates the multi-lateral role they played, from enhancing the cultural life to preserving the religious and national identity of Serbs in Timișoara and Banat region.

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EЛЕМЕНТИ ТРАДИЦИЈСКЕ КУЛТУРЕ СРБА У СЕЛИМА У ДОЛИНИ МОРИША: ГОДИШЊИ ЦИКЛУС

Author(s): Blagoje Čobotin / Language(s): Serbian Issue: 4/2018

This research is written in order to follow the searches I’ve done in the 80’s during the previous century in the serbian villages from the Valley of Mures. So, this research includes the description of the secular rituals which are related to the feasts during the year and also the description of the religious rituals of the wake, which is celebrated in the Orthodox Church.

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ИМЕНА СРПСКЕ ДЕЦЕ КРШТЕНE У СРПСКОЈ ПРАВОСЛАВНОЈ ЦРКВИ У КЕТФЕЉУ ТОКОМ IXX, XX и XXI ВЕКА

Author(s): Blagoje Ciobotin / Language(s): Serbian Issue: 3/2017

The main theme and the purpose of this study is to present and analyze the names that the orthodox Serbian believers from Ketfel (Gelu), Timiş County, chose for their children throughout the 19th, 20th and 21st centuries, on the occasion of their baptism in the Orthodox Serbian Church. This study helps us to understand the way in which the syncretic and consumerist spirit of the society we are living in influenced the Serbian community in Ketfel to such an extent as to accept and even choose for their own children baptism names which were adopted from other cultures and nations, considered to be strange to their own people, as well as to the Christian Orthodox ethos. The study also presents the numerical involution of the Serbian community from Ketfel throughout the period mentioned above.

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СРПСКО ПЛЕМСТВО ИЗ БАНАТА У ДРУГИМ ПРАВОСЛАВНИМ ЗЕМЉАМА

Author(s): Saša B. Jašin / Language(s): Serbian Issue: 2/2016

The recent historiography has not arranging how religious and ethnic component played a role in the life of Serbian noblemen in Banat in the Middle Ages. Much safer evidence of Serbian nobility and his struggle to preserve national identity and religin, we have in modern and contemporary epoch. But in each of these cases, the main feature was the preservation of their elite social status. Therefore great attention should be paid to the impact beyond the borders of Hungary, and later the Austro-Hungarian, Serbian elite and its struggle to maintain their social status, especially in Orthodox countries like Russia, Wallachia and Moldavia.

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Aspecte ale moştenirii culturale chirilo-metodiene în ţările cehe (ultima treime a secolului al IX-lea – secolul al XIV-lea)

Author(s): Tiberiu Pleter / Language(s): Romanian Issue: 1/2009

Dans cet article on met en évidence quelques moments importants de la continuité dans l’espace géographique et spirituel tchèque (bohème) de la tradition cyrillo-méthodienne dans la Principauté de Grande-Moravie, disparue de la scène d’histoire en 906. Un événement majeur a eu lieu vers l’année 879, quand à la cour morave de Svatopluk l’archevêque Méthode a officié le baptême de Bořivoj – le premier monarque mentionné dans l’histoire de la Principauté Tchèque. De retour au pays accompagné par un groupe de disciples de Méthode, Bořivoj a promu une politique de conversion au christianisme parmi ses sujets, a fait construire des églises, a organisé l’activité ecclésiastique d’après le modèle morave et a introduit dans l’église le vieux slave. Son œuvre a été continuée par ses successeurs, dont le plus marquant a été son petit-fils Václav, sanctifié peu après sa mort en martyre. Dans la première moitié du X-ème siècle sa figure a été éternisée dans une légende en vieux slave, dont le protographe glagolitique non-conservé, dû à un intellectuel anonyme, a circulé en Russie et en Croatie. Bien que l’utilisation du vieux slave fût sensiblement diminuée, le service divin dans cette langue continua à être pratiqué dans quelques centres isolés du pays. Un témoignage en ce sens constituent l’hymne religieux Seigneur, aie pitié de nous, datant de la fin du X-ème siècle et Les feuilles glagolitiques de Prague du XI-ème, marquées par les bohémismes qu’elles contiennent. Une recrudescence de la culture vieux slave s’est produite en 1032, quand l’abbé tchèque Procope a fondé à Sázava un monastère, dont les moines copiaient des textes et officiaient la liturgie en vieux slave. En 1347, à l’ordre du roi des Pays Tchèques Charles IV a été fondé à Prague le monastère « Aux slaves » (plus tard redénommé Emaüs), où le roi a installé un nombre de moines croates qu’il a amenés de Dalmatie, qui ont conservé dans leurs textes l’alphabet glagolitiques.

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Primele contacte ale hatmanului Ucrainei, I. Mazepa, cu Moldova şi Ţara Românească şi evoluţia lor până în anul 1708

Author(s): Teofil Rendiuk / Language(s): Romanian Issue: 1/2009

The historical and documentary study Doctor of History Teofil Rendyuk, developed on the basis of wide sources base and own researches, reveals little known aspects of political, diplomatic, and cultural and spiritual interrelations between hetman of Ukraine Ivan Mazepa and his contemporaries – masters of Moldova and Valakhiya at the end of XVII – beginning of XVIII centuries. Тhe apogee of collaboration between I. Mazepa and K. Brynkovyanu is considered to be January 17, 1701 when exactly Ukraine was chosen as a place of possible political asylum for the Valakhian leader, in case of occurrence of threat for his life, and for the people close to him and those of aristocratic level respected by him. In this study is also realized history of Gospel published in January, 1708 in Arabic at Ivan Mazepa’s expense in Aleppo (Syria), in topography, which was given to local Christians by master of Valakhiya Konstantin Brynkovyanu.

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Un nou manuscris din „şcoala” de caligrafi şi miniaturişti de la mănăstirea Dragomirna (1627)

Author(s): Olimpia Mitric / Language(s): Romanian Issue: 1/2006

„Şcoala” de caligrafi şi miniaturişti de la Mănăstirea Dragomirna, patronată de mitropolitul Anastasie Crimca (între anii 1608-1629), ocupă o poziţie distinctă în evoluţia culturii medievale moldoveneşti.

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