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Among the great intellectual and spiritual disputes in history, there was also that between Christianity, philosophy and pre-Christian Hellenistic Antiquity. Far from pretending to provide a complete and vast presentation of the subject foreshadowed by the title, this paper offers the informed reader a rather partial but still consistent image of what that confrontation from the early Christian era really meant. The fact that Christianity was born within the existential- religious framework of Judaism, and also its dissemination throughout the Hellenistic cultural world, caused not only a spiritual earthquake, but also – and simultaneously – significant changes within the civilised human society, especially in those areas that were deeply influenced by the philosophic culture of those times. Greek culture offered Christianity its profound and complex philosophic language, while Christianity started to make its presence felt in what represented the philosophy of those times. We could say there was an osmosis, a beneficial reciprocation. This multilateral synthesis, generated by the mutual contact between Christianity and the cultural philosophic world of Antiquity, opened new, prolific horizons for Christianity to take the lead, step by step.
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The study analyses the nature and origin of illness, as degradation of human nature after the original sin, but particularly the assumption of suffering in Christianity. Christ has showed us that the way to Resurrection, to perfection, goes through the Cross. Hence, sufferings and illnesses make us wiser, open a different horizon of understanding and turn into means of dispassion, of moral amendment. Today, in the world, suffering has aroused a wide variety of reactions and attitudes, from sympathy to indifference, from revolt to joy, from the loss of faith to the joy of suffering. Nevertheless, taking care of the sick, seen as a work of mercy, has always been a concern of the Church. In the sick, the Christian actually sees Christ (Mt. 25, 36 and 40).
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Theology in dialog [1]: Incineration Primul dintre dialogurile ştiinţifice oferite de Catedra de Teologie a avut ca temă Incinerarea. Dezbaterea s-a desfăşurat la 31 ianuarie 2013, în Aula „Mitropolit Simion Ştefan” a Facultăţii de Teolgie din Alba Iulia. Cu acest prilej au prezentat comunicări câţiva universitari cunoscuţi din Alba Iulia: pr. Emil Jurcan, Marius Rotar, Mihai Gligor, pr. Dumitru A. Vanca şi drd. Andrei Dârlău.
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We consider that the practice of incineration – the topic of the “Incineration: A History–Theology Dialog” Symposium – expresses scorn for the human body, a depreciation and debasement of the value of the body, as an inseparable part of the human hypostasis, jointly with the soul. We are identifying any attitude of body (sōma) denial as antisomatism, a defining invariant of the Gnostic heresies (according to the typology established by Hans Jonas, used by Ugo Bianchi, I.P. Culianu etc.) This paper, based on the authors’s personal experience in Tibet, illustrates another expression of the same antisomatic invariant, in the form of an archaic Bon / Buddhist funerary ritual, still practiced in Tibet today. We believe that both practices are expressing the same rejection of the hypostatic principle (as defined by the Christian Church Fathers), the same denial of the human person, ultimately signifying disbelief and a radical incompatibility with the Christian teaching. Both practices belong to paradigms of Gnostic and nihilistic extraction: in the case of the Tibetan rite – the Buddhist one, in the case of incineration – the postmodern secularised one.
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There is increasingly recognition that the abolishment of the soft establishment of Christianity, as this existed in the first half of the 20th century, with prayer in public schools and the presence of Christian symbols in public spaces (the Ten Commandments in courtrooms), has been replaced by the hard establishment of a secular moral and political vision. This essay explores this transformation by arguing that there has been a failure to recognize that current secular states in the West are not religiously or morally neutral, but rather have a salient animus against belief in God. This essay shows why this ideology has a special commitment to marginalize Christian morals, discourse, and images in particular. This is only to be expected in that the secular state as an historical event has in particular disestablished Christendom from the public forum and public space. The essay concludes by exploring the secular state‟s major cultural drive against Christendom as that religion which may not be allowed to reassert itself again.
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Interviu realizat de pr. Sabin Vodă la Radio „Reîntregirea” Alba Iulia la 18 mai 2013, după încheierea lucrărilor Simpozionului Internaţional „Religie şi Politică. Relaţia Stat-Biserică: de la Constantin cel Mare la Europa Post-Maastricht”, desfăşurat la Facultatea de Teologie Ortodoxă din Alba Iulia (14-16 mai 2013), la care cei doi au participat ca oaspeţi.
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In this study we aim to indicate the assumptions of orthodox political theology, more exactly to identify a mentality which configures an attitude that subsequently is expressed politically. The theological frames that gave expression to this kind of attitude, later assumed in byzantine political science, can be identified in the ground elements of Christianity: the dogmatic-martyric consciousness of the Early Church, the compulsory relation between faith and testimony, the mystagogical dimension of Christianity, the Christological context (with an emphasis on the Incarnation and Resurrection of Lord Jesus Christ), the transforming power of prayer, the assertion of the prophetic power of the Church, the apologetic view, the Eucharistic site that defines the relation between faith and testimony as a revealing space, generating concepts and attitudes.
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This study adds to the research devoted to the ecclesiastical patrimonial law. In the first part, the study aims to make a few terminology clarifications, relating to the expression “ecclesiastical patrimony”, thereafter continuing with the rationale behind the necessity of the Church to have a patrimony. The second part of the study is about the historical evolution of the patrimony’s acquisitions during the apostolic and post-apostolic periods, when the duty of the Church to consolidate and administer its own patrimony was a rather difficult one because, firstly, of the lack of specific rules, and, secondly, because of persecution against Christians. The edict of Constantine the Great would begin a new era in the life of the Church, allowing it to free itself from the fictitious cover of funereal associations and consolidate its own patrimony, enhanced and protected, in the subsequent years, even through the interventions of Roman emperors.
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Pãrintele Constantin Galeriu - evocare de cãtre pr. prof. dr. Florin Botezan in Tabara „Parintele Galeriu – astazi” Oasa, 18-27 iulie 2013
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Le signe à la dévotion à la Vierge Marie est selon l’abbé Casimir Hamerszmit, soignée à l’amour, qui on peut rendre sur beaucoup de manières: par la part dans les offices de mais et d’octobres, refuser de la litanie et le chapelet, le chant du chant et décorer aux fleurs de tableaux et de figures. Cependant ne suffira pas, car il faut plaire aussi à la vie, en conquérant les vertus, dans la manière particulière la pureté, mais aussi l’obéissance et la véridicité. L’abbé Casimir Hamerszmit faisait attention que la vie du chrétien ne se referme pas seulement à l’ office à la dévotion à la Vierge Marie. Elle conduit aux phalanges saints, de laquelle les chrétiens portent les prénoms. L’abbé Casimir Hamerszmit proposait à ses auditeurs les nombreux épisodes de la vie saints en apparaissant leur comme de gens de valeurs, et non inconnues et vivants dans le complètement autre monde. Il faisait ça pas seulement dans le but de des édification, mais aussi comme l’encouragement au calque dans tous les jours. Il pensait que pour des chrétiens au modèle de former de la vie sont saints, parce que montrent à son ex-emple, comment donner la réponse positive sur la grâce de Dieu pour atteindre la sainteté. Leur conduit évidemment la Vierge Marie, qui le plus bellement a montré à sa vie, comment on peut aimer Dieu et se sacrifier pleinement.
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Obwohl die Religionslehre in den Schulen schon lange besteht, begegnet sie wieder Barrieren. Der Artikel: Manche Aspekte der Religionslehre in der Schule, d.h. zwischen Evangelisation und Katechisation ist eine Probe, annähernd an dieses Problem, schwierige soziologische Begriffe zu klaren. Ob Religionsstunden in der Schule in Polen nur einfache Kontinuation sein sollen, gefordert durch Kirchendokumente bezüglich der Katechisation, ob auch neue Erscheinungen Aufnahme in das Programm der Evangelisationse-lemente finden sollen? Der Autor postuliert einige Lösungsmöglichkeiten, z. Bsp. mehrere Aufnahmen in den Teilungsglauben auf Edukationsgebiet, Zeitgenossen, soziologische und kulturell Erscheinungen und ihre zusammenhängende Verbindung mit typisch eclesialer Tätigkeiten.
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L’apostolat c’est une particulière forme de la réalisation de la vie chrétienne dans l’Église, qui naît du grand amour à Christ. L’abbé Casimir Hamerszmit dans ses ser-mons proclame des différentes formes de l’apostolat. On peut trouver dans ses sermons l’encouragement et des singulières sortes des exemples de l’apostolat comme: la prière, les mots, l’acte, les souffrances. Dans son enseignement il encourage à fréquenter l’Eucharistie, il soigne des premiers vendredis et de samedis du mois, et il assidue à la prière. De plus, il indique l’enseignement du bon exemple de la vie et il fait attention sur l’exceptionnelle mission dans le monde de gens fixés au stigmate de la souffrance. L’abbé Casimir Hamerszmit souligne la grande dignité des personnes malades et so-uffrants, qui avec l’exceptionnelle constance et la patience portent sa croix, et il accen-tue le soin pour les missions, et il indique l’exigence d’annoncer par le mot et l’acte.
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This article presents the image of God according to the Jehovah’s Witnesses doctrine. The Jehovah’s Witnesses believe, that Jehovah – the Creator of heaven and earth is the only real God. The basic attributes of Jehovah are: power, wisdom, justice and love. The teaching about Holy Trinity is not that of Bible, but rather is the invention of Sa-tan. The Jehovah’s Witnesses believe that Jesus Christ is not God, but Michael the Archangel created by God. Jesus Christ as a perfect man paid a ransom for all people so that they may have the eternal life. The Jehovah’s Witnesses believe that the Holy Spirit is not a person, but only God’s active force. By the Holy Spirit assistance, God reaches every point that He wants to go.
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L’article délibère le culte du Sacré-Coeur de Jésus dans lumière de l’enseignement de l’abbé Casimir Hamerszmit. D’abord apparaît les historiques traces du culte en Polo-gne, et ensuite présente le Sacré-Coeur de Jésus comme le modèle dans la vie et le secours dans l’heure de la mort, et aussi le signe de particulier choisir à l’éternelle. Mot de l’amour du Sacré-Coeur de Jésus est remplir la volonté, remplir de quotidiens de-voirs dans l’esprit de l’amour, les humilités et les sacrifices et s’affairer le bien spiri-tuel de prochains pour que vivent dans la grâce sanctifiante et avançaient selon de com-mandements.
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It would be easy to say that Buddha and Jesus have common features in their lifes. Buddha was born of a virgin without carnal intercourse same as Jesus was born of a virgin without carnal intercourse. According to Gospel of first Thomas, when Jesus was an infant in his cradle, he spoke to his mother and said, I am Jesus, the son of God; same as when Buddha was an infant, just born, he spoke to his mother and said: I am the greatest among men. The life of Jesus was threatened by King Herod, same as the life of Buddha was threatened by King Bimbarasa. Both Buddha and Jesus were baptized in the presence of the spirit of God, went to their temples at the age of twelve where clerics are said to have astonished all with their wisdom, fasted in unsettled solitude for a long time that Buddha for forty seven days and Jesus for forty, were about the same age that thirty years of age when they began their public ministry, were intended to tempt by the devil (satan) at the beginning of their ministry. They experienced the supernatural powers after the devil left, because angels came and ministered to them. The crowds required a sign from Jesus and Buddha in order that they might believe, and both strove to establish a kingdom of heaven. As Buddha represented himself as a mere link in a long chain of enlightened teachers; Jesus who didnt obey the law and prophets but said that think not that I have come to abolish the law, and the prophets, I have come not to abolish them but to fulfill them (Matthew 5:17).
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