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The main aim of this article is to show the principal acts of martyrdom that have been found in nearly all the world major religious traditions. Martyrdom as a phenomenon peculiar to monotheistic religions (Christianity, Judaism, Islam) has also analogies in Far East belief systems (e.g. Buddhism, Shinto, Hinduism, Sikhism). The phenomenon of suicide martyrdom – not only specific to Islamic religion – forms of fundamental values of self-sacrifice as a supreme ideal – a God (gods) – given opportunity – for salvation of the soul, as much as for redemption of society and state. The text presents the ideals and religious ideologies and convictions which refer to martyrs who sacrifice their life for the sake of great value principle. Martyr, one who voluntarily suffers death rather than deny his religion by words or deeds; such action is afforded special, institutionalized recognition in most major religions of the world.
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The author of the Third Gospel decided to study the available narratives and to write down all the authentic and significant ones. The aim of this was to make the audience of the Gospel believe. Luke sketched a portrait of Jesus in the following verses of the Gospel. What made the image of Jesus so unusual was the fact that the evangelist had never met the Master of Nazareth. For this reason he had to follow certain examples. The man of God from Tishbe seems to be one of these examples.
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The presentation of the reality related to charisms in Old Testament , The Gospels and Acts of the Apostoles, discussed the primary meaning and occurrence of the words „charism/charisms” in the Bible. Against this background, author draws the direct context of the teaching of charisms by discussing the Corinthian community and First Corinthians. In his analysis, he focuses on the section concerned with spiritual reality (1 Corinthians 12–14), showing various forms of charisms functioning within the Church portrayed as the body of Christ. He captures the connections between charisms and love and also the practise of glossolalia and prophecy. The whole is completed by discussing the analysis of St. Paul’s teaching about charisms made in various articles by Käsemann, R.Y.K. Fung, G.D. Fee, J.D.G. Dunn.G. Barbaglio.
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The article introduces the analysis of primary sources referring to ethnic composition of students from the University of Stefan Batory. It shows the great diversity, since the students were represented by all ethnic groups living in Eastern Borderlands at that time, and also students from abroad. Characteristic feature of the University of Stefan Batory was co-existence of students of various ethnical background: The Jews, Lithuanians, Belarusians, Russians. The greatest group was represented by polish students, and Catholicism was the most popular denomination. In the second part of the article national relations on the University of Stefan Batory were discussed, particularly focusing on the Jewish issue. Different students houses representing national minorities were compared. Moreover, various organizations and associations of national minorities in the University of Stefan Batory were mentioned .
More...Table Politics in Biblical Literature (LNTS 449; London - New York: T&T Clark 2012).
Book review
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The review of: Grzegorz Ignatowski, „Papieże wobec kwestii żydowskiej. Pius XII, Jan XXIII, Paweł VI, Jan Paweł II, Benedykt XVI“, Studio NOA, Katowice 2007, ss. 125.
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John Paul II is highly appreciated by the Jews for the condemnation of anti-Jewish attitudes. The analysis of the Pope statements on the Jews and Judaism reveal his preference for using the term “anti-Semitism” to describe the whole of anti-Jewish prejudices. In his addresses to the Jews and to the Catholics he recognizes that erroneous and unjust interpretations of the New Testament regarding the Jewish people have circulated for too long engendering feelings of hostility towards the Jews. They contributed to the lulling of Christian consciences when the Nazis persecutions swept across Europe. The pagan, racial anti-Semitism of Nazis was a major element responsible for the Holocaust. John Paul II does not point to the historical, political or economical causes of that anti-Semitism. The Pope states that the Nazi politics proves what atrocities the man is capable of to set himself up in opposition to God and to combat every form of religion.
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Review of: Roy H. Schoeman "Spasenje dolazi od Židova"; Naklada Benedikta, Zagreb, 2015., 354 str. by: Ervin Budiselić
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The article shows that the noun עֺלׇה in Leviticus 1 usually is translated according to the long-standing tradition of “holocaust” or “burnt offering”. However, this practice does not transmit etymology of the word derivative of the verb עׇלׇה, meaning “to ascend”, “to climb up”, “to go up”. The article gives an overview of major examples of Bible translations of the noun in Leviticus 1 as well as of most important commentators giving their explanations of its meaning. A due consideration is also given to key proposals of technical translation of עֺלׇה (Buber-Rosenzweig, E. Fox, J.B. Jordan), focusing specially on etymology of the noun. In turn, discussed are arguments of a few important cultural anthropologists, who suggest that main ancient cultures identified animals with humans. Finally, the article turns to explaining possible significances of offering rituals in Leviticus 1, in light of the animal-human identification. It is suggested that the noun עֺלׇה better would be translated as “ascension offering,” as the name points to the effect it has on men, in accordance with meanings of two other offerings, purification and peace. Didactically, עֺלׇה would indicate that a sinful man can ascend to the holy God through a sort of transformation, through some kind of death.Znaczenie ofiary ʻōlāh w Leviticus 1. Rozważania z pogranicza translatoryki biblijnej i antropologii kulturowej
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This article presents the results of a study of the suffering and fate of the Gračanica Jews during the Second World War in Gračanica. The Jewish community was rather small and suffered heavily under the racist and discriminatory laws of the Ustasha regime. The arrests and deportation of Jews from Gračanica occurred only as late as autumn 1942, in one of the last waves of the persecutions of Jews on the territory of Bosnia and Herzegovina. A total of 8 people from local Jewish families were killed during these measures, while few others escaped to the Italian Occupational zone. A second wave of roundups was planned in early 1943. The Jews that were now targeted were health workers (and their families), who had been spared due to their expertise and lack of experienced staff in their field. In the case of Gračanica they avoided arrest, thanks to some people who were close to the authorities, who helped them to move to a Chetnik-controlled area. A specific case is that of Helena Kolman, who was captured and taken into custody in Zagreb while her daughter Nada was saved by the Prohić family. Other cases were noted where Jews were helped, protected and saved by people from Gračanica, mostly by persons of an antifascist political orientation. Another notable case was that of doctor Schmukler and his a family, a key role in his rescue being played by Ustasha logornik Ibrahim Pjanić (who will later provide the protection for the Jewish doctor Jolanda Rausnic, as well). This article is accompanied by a list of Gračanica's Jews, both domicile and those born in Gračanica, including local Jews that lost their lives in other towns.
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Israeli Prime Minister’s trip is a sign of warming relations, but also receives criticism for overstating official Vilnius’s efforts to come to terms with the Holocaust.
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Stawką w naszym sporze z Bożeną Szaynok o ks.Stefana Wyszyńskiego jest coś więcej niż jego laur świętości. Chodzi o odmowę przyjęcia przez polski Kościół katolicki odpowiedzialności moralnej za nauczanie o Żydach, którego finałem stało się Szoa.
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The subject of the article is to present the theory of Jewish civilization by Feliks Koneczny. The author cites the biblical origins of civilization. Examines the phenomenon of social structure, polygamy, ancestral home to the structure that enabled the education of the organism scope. Hebrew was not a prime conneting factor. The most important is the religion in this type of civilization, therefore it is sacred. According to the author there is no single Judaism is monotheism, monolatry and Kabbalah. The Jews were nomadic people, therefore were not trade crafers or farmers. Koneczny considers that capitalist system has evolved from the Jewish civilization.
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The text by Pesach Bergman (1898–1944) is an excerpt from his fictionalized memoirs about the life of the shtetl of Widawa from the late 19th century to the 1930s. Written in Yiddish, it was translated into Polish by Dr. Marcin Urynowicz, with the assistance of Sara Arm. It constitutes an original and unique literary genre in itself, which is closest to the meditation (Latin: soliloquia), combining elements of social criticism and sentimental recollections.
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Po srednjovjekovnom vjerovanju Jevrej je smatran utjelovljenjem zla, odnosno doslovno đavola. Budući da su bili povezani sa Judom, izdajnikom iz Novog zavjeta, Jevreje se smatralo odgovornima za navodne zločine njihovih biblijskih praotaca i, konačno, za raspinjanje Krista. Jevrejski rituali, kao obrezivanje i slavljenje Pashe, smatrani su đavolskim podrivanjem crkve. Zbog toga, Jevreji su bili optuživani za razna zlodjela, uključujući trovanje izvora, ritualna ubojstva i jedenje kršćanskih beba, što se sve preslikavalo na prikaze Jevreja na pozornici. Budući da im je društvo zabranilo većinu uglednih poslova i profesionalnih zanata, kao i posjedovanje imanja, mnogi Jevreji su našli izlaz u lihvarstvu. Kršćansko građanstvo je posuđivanje novca sa bilo kakvim kamatama smatralo pakosnim grijehom i ovo je vjerovanje dodalo stigmu “zgrtača novca” kulturnom mitu. Jevrej na pozornici – sa krivim nosom i crvenom kosom (što je predstavljalo vezu sa đavolom) – postao je žrtveni jarac i izvor zla u elizabitanskim svečanostima i dramama.
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This article is an attempt to show the impact of demographic processes on the Israeli-Palestinian conflict. The author characterized and described the demographic processes occurring in both communities. The study highlighs the importance of increasing proportion of non-Jewish citizens of Israel. A demand to recognize Israel as a Jewish state has been analysed. The article also describes a proposal to resolve the conflict through the creation of one state for two nations. The author also shows how demographics will affect relations between the two communities in the future.
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Il y a chez Philon des expressions pour parler du bien qui sont apparemment contradictoires ou qui, au moins, font difficulté. Dans quelques passages l’Alexandrin parle de Dieu en termes de bien; ailleurs il en parle comme de cause ou source du bien; dans autres textes, enfin, Dieu est meilleur que le bien. Le thème de la possibilité de connaître Dieu aussi pose des problèmes: d’un coté nous avons le Dieu inconnaissable dont même pas le nom ne peut être dit, d’un autre, le Dieu démiurgique et providentiel dont quelques personnages parviennent à avoir une connaissance, au moins indirecte et partielle. Telle vision est proportionnelle au niveau du voyant. Cet article s’interroge à propos d’une solution similaire concernant la perception du bien, saisi par les hommes de façon différente selon leur niveau. Non pas, alors, Dieu comme bien, comme bon, comme meilleur que le bien, per se, mais en relation aux hommes qui n’arrivent pas à atteindre to agathon et cherchent vainement à lui attribuer un nom – quoique impropre –, de déterminer ce qui est au delà de toute nomination, qualification, définition.
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