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The paper focuses on a selected group of biblical phrasemes [(po)zdvihnúť pätu (päty) proti niekomu; krívať (kuľhať) na obe (dve) nohy vs. krívať (kuľhať) na obe (dve) strany; kameň úrazu vs. kameň urážky]. In addition to the formal-semantic and communication analysis, their connection with the biblical source is given particular attention (based on Slovak translations of the Bible, comparing the contemporary translations with historical ones). The life path of biblical idioms in a diachronic-synchronic perspective is created, on the one hand, on the material base of the Historical Dictionary of the Slovak Language and selected historical written sources bearing witness to the past of the language; on the other, drawing on the material of the Slovak National Corpus (the corpus of Slovak texts available on the web), which provides testimony on the language of the present.
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The article analyses the issue of the entry of ancient literature, which is considered to be cult, to the educational programs of educational institutions of Ukraine. Such tasks have already been partially tackled by domestic scientists. However, it is not about the training manuals. Rather, it is about the preservation of national heritage. A century later, I. Ogienko in the book "History of Ukrainian Printing" (Lviv, 1925) collected and systematized a huge amount of source material, planning a multi-volume publication in the future which would present the history of Ukrainian books from the 15th to the 18th centuries, including a description of old printings, an album of photographs of their title pages, artistic decorations, etc., textbook materials on the history of Ukrainian bibliography, content of ancient books, their printing techniques, the history of engraving, censorship, etc. This means that the scope of the research was planned to be diverse. However, these plans of the scientist were not destined to come true. And to date, I. Ogienko’s tasks have not been fully implemented as he wanted them to be. Today, lack of such knowledge leads to dire consequences. Biblical texts should become the first series of tasks to correct this wrong policy of lack of knowledge and ignoring the canons of prehistoric times. Even the current war is one of those violations of the rules of life that were forcibly rejected by Marxist-Leninist ideology, militant atheism from Ukrainian families, from everyday life under the USSR.
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The Epistles of the Holy Apostle Paul represent a treasure in which the Christological doctrine is expressed in the most chosen terms. Among these epistles, the epistle to the Romans and Hebrews stands out, these being the ones that present the deification of human nature in the person of Christ the Savior through the sacrifice and resurrection of the incarnate Son of God "in the fullness of time" (Galatians 4:4). The doctrine of these epistles emphasizes that Christ the Savior is the Son of God, Who, out of love for humanity, becomes our brother by assuming human nature and becomes the supreme sacrifice offered to God for reconciliation between the Uncreated and the created.
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History of the Correction of Liturgical Books for Political ReasonsThe article deals with materials related to the exclusion of expressions offensive to Muslims from liturgical books sent to Orthodox Slavs in the Balkans, and aims to introduce such materials into scholarly discourse. In order to avoid problems with Turkish customs officers, the Synod proposed to refrain from sending the Menaia and the Great Eu- chologion (Trebnik) to the southern Slavs and to exclude references to the Bulgarian martyr George the New from other books, as the very title of the service to this martyr refers to Yavuz Sultan Selim as 'impious king'. It is significant that the service to George the New containing extremely insulting anti-Muslim statements was composed in Russia, while Bulgaria used a different version of the same service, which was devoid of any derogatory characteristics of Muslims. The article confirms the assumption that it was primarily due to political concerns that harsh statements directed against non-believers were removed from liturgical books.
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The author of the article analyses the current practice of oaths and vows in the Reformed Christian Church in Slovakia, identifies the difference between an oath and a vow, discusses the theological issue of vows and oaths, and points out the clear prohibition of some forms of oaths in the Holy Scriptures. He provides a brief theoretical overview of oaths in light of the history of canon law. He then discusses the practice of vows and oaths in the Reformed Christian Church in Slovakia. Oaths and vows are taken by ministers and laity alike, in disciplinary proceedings, when accepting ecclesiastical ofIces, as well as at confirmation and marriage ceremonies. The question of the vows of the ministers is specifically dealt with. In the conclusion of the study, the author offers suggestions on how the practice of oaths and vows in the Reformed church can be better theologically grounded and based on biblical pillars.
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The church of the former Ghireasca hermitage, dedicated to Saint George the Great Martyr, is located in the North-Eastern part of Ghireasca village, which is part of Mălușteni commune, Vaslui county. The nowadays church was built of wood and brick, in 1808, and a beautiful manuscript Gospel is inherited from the older church. This, without a doubt, is perhaps the adornment of this church. The artistic Gospel was written in 1754 by the boyard Ilie Costache. Although the source of his inspiration were other older printed books, by the art with which it is written, with the frontispieces and gilded initials wonderfully interwoven as by the artistic skill with which the faces of the holy evangelists are executed, the gospel is undoubtedly a masterpiece of 18th century illuminated books.
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Non organized schooling was available for clergy education in Moldavia before the beginning of the XIXth century. A few schools could be attended under the guidance of Church scholars within Monasteries and Churches. During the reign of Grigorie Alexandru Ghica, in Moldavia there were three diocesan schools and another 23 around the country. However, the first public school in Moldavia for higher clergy education, excellently managed at that time and the most important in all Romanian Principalities, was the Seminar „Veniamin” of the Socola Monastery, founded by Metropolitan Veniamin Costachi. The overall trend in education was favouring innovation and modernization toward the mid XIXth century, when old, traditional educational fashions coexisted with the new, modern ones. Thus, in 1839, at Roman, three cathechist schools existed, by private initiative. Also by private initiative, there ran a school for parish clerks and chanters, founded in 1846 by Dignitary Grigore Done at the Saint George Church, whose cells would foster 50 pupils (5 grades), completely free of charge. The school closed in 1856. In the years 1845 and 1846, no less than 12 catechist schools were opened in Moldavia, five of them within the Diocese of Roman: Tecuci, Bârlad, Roman, Bacău and Focșani, coordinated by 12 young clerics educated at the Seminar in Iași. The catechist schools continued running past the year 1858 (the opening of the Diocesan Seminar of Roman), up until November 25th 1864, when they were ordered to close by the law of public education. The Diocesan Theological Seminar of Roman was founded September 1st 1858, by the ardour of the Moldavian Minister for Religion and Public Education Dimitrie A. Cantacuzino, with the blessing of Bishop Nectarie Hermeziu. Fr. Dimitrie Matcaș was appointed director of the Seminar. A man of outstanding spirit and demeanor, he had founded and was still heading the catechist school of Roman. From its opening till September 1860, the Seminar of Roman had 4 grades and 4 professors, and its activity was in accordance with the provisions of the law of 1857. In September 1860, Mihail Kogălniceanu reorganized the Seminars, extending the duration of the studies to 7 years. The education of the clergy was provided in this manner until a new structure was implemented by the „Law of the Seminars and Lay Clergy” of May 29th 1893. From 1893, there were intended to run three inferior Seminars (with programmes of 3 grades) in Roman, Curtea de Argeș and Rîmnicu Vîlcea, and 2 superior Seminars, in Iași and București, with a duration of the studies of 5 years. In 1884, by the ardour of the great Bishop Melchisedec Ștefănescu, a new location was acquired for the Seminar of Roman, in close proximity to the diocesan cathedral, with two double storey wings for bedrooms, classrooms and canteen. This school may be regarded as a subsidiary of the Socola Seminar, being, together with the Seminar of Huși, the lower level (or inferior course) to the Superior Seminar of Iași. Located in the very middle of Moldavia and part of a Diocese of illustrious history, the Seminar of Roman has felicitously fulfilled its mission, molding generations of accomplished clerics, clerks and teachers, some of who became great ministers and hierarchs of the Romanian Orthodox Church.
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This article seeks to reflect critically, with the benefit of hindsight, on the modification of the Catechism of the Catholic Church (CCC) on the death penalty. This modification took place in 2018 at the initiative of Pope Francis, who declared that capital punishment is not permissible. The author responds to a subsequent appeal published in First Things magazine, in which several American intellectuals petitioned the College of Cardinals to force the Holy Father to withdraw the new wording of Article 2267 of the CCC. In particular, the contribution seeks to find an answer to their objections that the new teaching is not in accord with Scripture and Tradition and gives the impression to believers that capital punishment is an intrinsically evil act. The author also considers whether the death penalty might not be acceptable under certain non standard conditions even today. He reflects on the attitude of John Paul II and Benedict XVI and asks some questions about possible future developments in this area, the first of which is the question of the potential rejection of life imprisonment as a hidden death penalty.
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Sveto pismo Novoga zavjeta. Knjiga I. Sveto evangjelje po Mateju. Preveo po Vulgati i protumačio Dr. Josip Stadler, metropolita i nadbiskup Vrhbosanski Tiskom „Bosanske pošte“ a troškom Vrhbosanskoga kaptola u Sarajevu o uzkrsu bi dovršena navedena knjiga, koju je „Vrhbosna“ preko dvie godine nazad naviestila i u arcima izdavati počela. Poznato je čitateljima „Vrhbosne“, s kolikim je uzhitom pozdravljena viest o novom prevodu i tumaču sv. pisma sa strane hrvatskih biskupah, svećenikah i drugih Hrvatah koli u Banovini, toli izvan nje, u Dalmaciji, Bosni i Hercegovini, Istri itd. No to se samo po sebi razumi! Davno je već nestalo „Prevoda sa tumačem od Škarića“ tako, da ga je i u bibliotekam riedkost naći, te se i na svećenike moglo naići, koji za Škarića prevod nikad ni čuli nisu; stoga se je viesti o prevodu s tumačem sv. pisma svatko veselio, neki dapače kao prvenčetu hrvatskom u toj struki bogoslovne književnosti.
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Review of: Jozo Džambo, Jajačke i druge zabilješke, Franjevački samostan sv. Luke, Jajce 2024, 333 str.
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The Angelic Salutation in St. Luke’s Gospel gave rise to the main Catholic prayer addressed to Mary. In the context of the broad theological themes contained in the Confessio Catholicae Fidei Christiana (1551), Stanislaw Hosius also included a short lecture on the Angelic Salutation. In it, he pointed out the foundations of Catholic Mariology and the importance of the Hail Mary prayer. The article attempts to analyze the biblical argumentation to which Cardinal Hosius referred and the biblical hermeneutics he used.
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The works of Josephus (37 – ca. 100 CE) have been extensively cited ever since he wrote them. Strangely enough, however, hardly any of his many users, prior to the 1980s, asked basic questions about the structures, themes, and audiences of these compositions – about what he meant to convey, using his typical language, rhetoric, and contexts guides. Yet how can we use his material if we do not know what he meant by it? This essay provides a brief orientation to Josephus’ life and to reading his works as intelligent compositions. It is not meant to be definitive on any point, but it provides enough documentation that readers may further investigate these questions without limit, for their own purposes.
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In the book Maica Domnului: Taina discretei însoțiri (2022), Father Maxim Morariu emphasizes the twofold role of The Virgin Mary, as witness and as a bridge to Christ, "guided by values that determine Her unwavering fidelity and complete sacrifice" (p. 22). For this prolific writer, reading and meditation go hand in hand. This can be seen in the book Evanghelie și actualitate (2023). The 49 meditations dedicated to the Sunday Gospels together with the six occasional thoughts (do not appear) as a mere association and/or stringing together of random thoughts, but in the denouement at the end of the soul/spiritual ease of Father Maxim during the pandemic period (2020-2021). The analysis of the revealed text is accompanied by words of patristic wisdom, historical accounts and moralizing advice. Finally, with the third project, twinned with the previous one and entitled Evanghelia - editoriale în har (2023), the young author offers us a way to access the spiritual content of the Gospel or rather he urges us to feast ourselves with the eternal Word of God.
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In Christian exegesis, Moses praying with uplifted hands (Ex 17:11) became a prefiguration of Christ on the cross. Although the ancient prayer gesture was raising hands, not stretching them out sideways, there are some exegetical texts based on this supposition. Origen, however, pointed out that such interpretation was semantically incorrect – though he preserves the Christological meaning of the gesture. Analysis of ancient texts confirms that the symbolic parallel between Moses’ prayer gesture and the crucifixion was precisely in the lifting, the upward motion. So, the polysemous verb ἐκτείνω used in this context should be translated as “raise, lift”.
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